GNOMON

WITH

YOL. Y.

“ TO GIVE SUBTILTY TO THE SIMPLE, TO THE YOUNG MAN KNOWLEDGE AND DIS- CRETION. A WISE MAN WILL HEAR, AND WILL INCREASE LEARNING; AND A MAN OF UNDERSTANDING SHALL ATTAIN UNTO WISE COUNSELS.” — PROV. 1. 4, 5.

EDINBURGH:

MDCCCLIX.

GNOMON

HE NEW TESTAIEN

WITH CORRECTIONS AND ADDITIONS PROM THE ED. SECUNDA OF 1759.

VOLUME V.

CONTAINING THE COMMENTARY ON THE EPISTLES OF JAMES, I. PETER, II. PETER, I. JOHN, II. JOHN, III. JOHN, JUDE, AND THE APOCALYPSE.

TRANSLATED BY

HEAD MASTER OF QUEEN ELIZABETH’S SCHOOL, WIMBORNE, DORSET,

SECOND EDITION.

EDINBURGH:

MDCCCLIX,

MURRAY AND GIPR, PRINTERS, ED1NBUROH,

EDITOR’S PREFACE

In the name of my fellow-translators and myself, I desire to thank the literary and religious public for the favourable reception -which they have given to the two volumes of the Translation of Bengel’s Gnomon already published. In sending forth to the world the three remaining volumes, it is only necessary to repeat, that no pains have been spared to make the Translation throughout worthy of the welldeserved reputation of the original.

Of course it is not possible to reproduce in our more diffuse English language the terse brevity of Bengel’s Latin; but this loss is in some measure counterbalanced by the greater gain in clearness, wdiich the Translation in many passages will be found to possess, when compared with the original Latin. Many readers of ordinary scholarship, often meet in the Latin Gnomon sentences, which, in order to be understood, require more patience and thought than they have time to bestow. They will be tempted to pass by such passages, and say, u Si non vis intelligi, debes negligi.” Bengel’s friend Martliius warned him of this tendency to obscurity through the excessive brevity of his style; 66 Let me beg of you,” wrote Marthius to Bengel, 66 not to give your critical annotations too concisely, under the idea that your readers will take the trouble to think out all the meaning, which you intend to convey in some two or three words.” I have tried to make such passages intelligible to the reader by brief explanations, sometimes inserted in the text in brackets, sometimes appended as footnotes. There are also explained in the notes of this Translation allusions of Bengel to remote facts, usages, and persons, which to many readers would otherwise be obscure. The quotations from the Hebrew and lxx. Old Testament have been carefully collated, and corrected where it was necessary.

editor’s preface.

Bengel, in the main, laid hold of the true principle for the restoration of the genuine text, namely, that the preference should be given to the oldest MSS. and Versions, though few, rather than to the more recent ones, however numerous. But those oldest MSS. and Versions had not been so well collated as they have been more recently: and we have the advantage of other ancient authorities, lately brought to light, which Bengel had not. The results of modern textual criticism are briefly, but fully, given in my notes; so that the reader can at a glance see the authorities for, and those against, every important reading. This, I venture to think, much enhances the value of this Translation.

No subject is of more importance as regards exegetical criticism, than to rightly distinguish synonyms, so as to mark exactly the delicate shades of meaning. I have therefore supplied the reader with many helps in this department, for which I am indebted chiefly to Tittmann, Wahl, and Trench.

Occasionally, typographical mistakes occur in the Latin of modern editions of the Gnomon. These must perplex the reader, as they did myself for a time. In this Translation no such difficulty will arise.

Some reviewers have objected to the retention of the technical terms. Bengel, in his Preface, has by anticipation answered these objectors: these technical terms of figures of speech, often recurring, are not a pedantic display of learning, calculated to confuse the English reader, but are in fact abbreviated notes, thrown into this form to save frequent repetition, and clearly intelligible, partly from the context, and the brief explanations which I have inserted in brackets or footnotes, and more fully from the Appendix.

In many cases the convenience of the reader is consulted by texts being given in full, which are only referred to by Bengel; and the emphatic part of each such text is marked in such a way that the intention of Bengel in referring to it, which might not be at once obvious, is made apparent.

May the great Head of the Church bless this work to His own glory and the extension of His kingdom! May it be the means, under Him, of leading many in this country, as it has already on the Continent, to an accurate, devout, and reverential study of the Sacred Word!

Bisuop-Middleiiam Curacy.

SKETCH

OF THE

John Albert Bengel was born at Winnenden, in Wiirtemberg, on the 24th of June 1687. His father, Albert Bengel, assistant parochial minister of that town, was his first instructor; and the son gratefully makes mention, in after life, of his father’s u easy and pleasant manner of instructing him.” This parent died in the year 1693 : but the providence of God raised him up, in D. W. Spindler, one who acted to him as a second father, and who, as tutor in the High School of Stuttgart, along with Seb. Kneer, completed the boy’s first elementary education. The French invasion in Suabia, under Louis XIV., had caused him the loss of his father’s library; but even this was made by him into a subject of thankfulness in after life, that the providence of God had removed from him the temptation of reading too great a variety of books. At the age of thirteen he was promoted into the Upper School, where, under Hochstetter, Erhard, and others, he made considerable proficiency in ancient and modern branches of knowledge. His mother, in 1703, married J. Alb. Glockler, steward of the Theological Seminary of Maulbronn; and it was by the kindness of this excellent man that he was enabled to become a member of the Theological College of Tubingen. Besides his other studies here, he chose for more private study Aristotle and Spinoza, in which latter author’s metaphysics he attained to such proficiency, that Professor Jager set him to arrange materials for a treatise, “ De Spinocismo,” which the Professor afterwards published. He also made researches preparatory to a Church History, about to be composed by the same author: and to Jager’s employment of him at this time in such works, Bengel was no doubt indebted for that clearness of arrangement and expression, so observable in the writings of both. His attention to metaphysics and mathematics also tended to give him perspicuity of thought for analyzing the language of Scripture. Professor Hochstetter was another who was of great service to Bengel during his University

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career and subsequently. On the occasion of the latter taking his degree of M.A., 'and the former of D.D., it was Bengel’s privilege, as respondent, to defend Hochstetter’s final disputation, u De pretio Redemptionis.” He, with Hoc.hstetter, subsequently superintended the correction of anew edition of the German Bible, more conformed to the accentuated Hebrew, as far as could be done, consistently with not altering Luther’s own renderings. This formed a useful preparative to his critical labours in the New Testament, and also led to his writing an essay on the Hebrew accents, wherein he wishes to show, that, though there is a general uniformity in the accentuation of all the prophetical books, yet each book has besides a distinct accentuation of its own, and that therefore the Hebrew accents, though not of equal authority with the text, are closely connected with its true interpretation.

After leaving the University, Bengel, immediately upon ordination in 1706, became curate in the City Church of Tubingen, under Hochstetter. He next entered on the parochial charge of Metzingenunder-Urach. In his own memoir he observes, u My first fortnight’s residence, as curate of Metzingen, convinced me at once what a variety of qualifications a young clergyman ought to have for such an office. How totally different is it from the notions one had formed of it at the University!”

Before a year had passed he was called to the office of junior divinity tutor at Tubingen. This was not without its benefit to him. He observes, u After one has spent some time among people out of doors, and acquired a gustum plebeium et popularem, it is useful to return for a while to College again, to undergo a second theological education. Thus, upon afterwards coming out, one is likely to labour with more experience and success.”

From 1711 to 1713 he served a curacy at Stuttgart. It was about this period he composed a Latin treatise, “ Syntagma de Sanctitate Dei,” in which he shows, by parallel passages of Scripture, that all the attributes of God are implied in the Hebrew holy, rendered

ay tog or o6io$ in the lxx. : in fact, that the Divine holiness comprehends all His supreme excellence.

In 1713 he was promoted to the head- tutorship of a theological seminary newly set up by Government at Denkendorf. Before entering on it, he took a tour, at the expense of Government, to qualify him the better for his important post. This literary journey was of much use to him as to his future labours. At Heidelberg he became acquainted with the critical Canons of Gerhardt of Mastricht, which he refutes in the Preface of the Gnomon. In Halle, too, his attention was drawn by Lang to Vitringa’s u Anacrisis ad Apocalypsin,” which, as well as his conversations with Lang, who was a disciple of Spener, led his mind into that train of thought, the fruit of which appears in his Expositions of the Apocalypse.

From his earliest years Bengel had felt the dawnings of spiritual

life; and he mentions that the texts inscribed on the church walls of his native town, concerning death, sin, righteousness*, the crucifixion, etc.., produced in him, as a mere child, “ emotions of great joy and peace, and left on him profitable and lasting impressions.” The work of the Spirit of God within him was cherished by the religious advantages which he enjoyed externally, in the pious lessons of his parents. His favourite books in his early life were such works as Arndt’s “True Christianity,” Southon’s “ Golden Jewel,” Gerhardt’s “Sacred Meditations” (in Latin), “Franke’s and Schade’s “Introduction to the Holy Scriptures.” But the Bible was the book he loved above every other. Not that he was exempt from the suggestions of youthful levity at times, as he confesses himself, but he was mercifully preserved from any serious wandering from his Heavenly Father. Like most earnest thinkers, he was not without doubts assailing his understanding, but they only drove him to draw the closer to God in child-like prayer; and, on his first attendance at the Lord’s table, he experienced such inward peace, that he felt “ a hearty desire of departing to be with Christ.” His doubts, too, gave him the greater power to sympathize with others in doubt, instead of repelling them by harshness. A remark of his own is w~ell worthy' of note, though a seeming paradox: “ Conversion easily leads to heterodoxy.” The unconverted man finds no difficulties, for he is indifferent to the whole question. But he who has found the pearl of great price examines it with anxious care; and, as truth is not to be reached without struggles, in the course of “ proving all things,” doubts will start up, never thought of before: but care and prayer will at last prevail, and faith will be only the more firmly rooted by the storms which agitated it in its early growth.

The variations in the Oxford Edition of the Greek Testament, which at first caused him scruples, were overruled to good, in leading him to prayer, and to the more careful pondering over every nice peculiarity of the Word of God. “The most important of all controversies,” says he, “ are those which we experience within us; of which there is no end, till the whole man has undergone a change, and struggled into renovation. When this is done, a host of casuistical scruples disappear at once.” In writing subsequently to his pupil Beuss, he remarks, as to the various readings of the Greek Testament, “ Take and eat in simplicity the bread as you have it before you, and be not disturbed if you find in it now and then a grit from the millstone. If the sacred volume, considering the fallibility of its many transcribers, had been preserved from every seeming defect, this preservation would have been so great a miracle, that faith in the Written Word could be no longer faith. I only wonder that there are not more of these readings than there are, and that none in the least affect the foundation of our faith.”1

1 Twenty thousand various readings, for example, have been noticed in the six comedies of Terence.

On the subject of inspiration he writes, “ The apostles themselves have drawn the most important inferences from Scripture terms of the utmost brevity, as in Heb. ii. 8, xii. 17, vii. 3, 14; Gal. iii. 16. As to the general inspiration of all Scripture, I am satisfied with this position, The ivhole Sacred Volume is in most beautiful harmony with itself (omnia se quadrant). As we cannot contemplate a globe without observing how round and complete it is, so to an attentive observer are the Scriptures.”

His spiritual life was benefited too by his connection with a society formed of Christian students in Tubingen, for the promotion of vital godliness among themselves and their friends. A severe sickness, which he had in 1705, brought him to the verge of death: but in the height of it he felt the secret assurance of the Psalmist, Ps. cxviii. 17, ifI shall not die, but live, and declare the works of the Lord.” The effect of this discipline was to lead him to resolve, through God’s help, “ to devote entirely to God’s service this renewed grant of temporal life.” His tour through Germany, by bringing him in contact with pious men of very different views, gave his religious character a catholicity of spirit, alike removed from cold formalism and sectarian fanaticism.

In opening the institution atDenkendorf, Hochstetter, as president, delivered the inauguration speech: Zeller, as senior tutor, delivered a similar speech; and Bengel, as junior tutor, took, as the subject of his Latin speech, which was the third delivered, “ The diligent pursuit of piety the surest method of attaining true learning:” adopting Aristotle’s position, that the three chief requisites for sound learning are natural abilities, instruction, and application, he proceeded to show that fervent piety is the life and soul of these requisites. He drew up for the pupils a plan raisonnb of study, entitled “The Denkendorf ‘ Die cur hie,’ ” in which he stedfastly kept in view the one object which in every thing should be our influencing motive, the glory of God, a good conscience, and the public good; that the object of education should be, not so much to inform, as to fowl, the pupil. So successful was he in winning the affections of the pupils, whilst directing them towards the highest aims, that many of them corresponded with him during the rest of their lives and his: for instance, J. F. Reuss, afterwards Chancellor of the University; C. F. GEtinger, afterwards prelate of Murrhardt, etc. From his twentysixth to his fifty-fourth year he continued his arduous duties as a tutor. Being called to the dignity of Prelate of Herbrechtingen, on the 24th of April 1741 he closed his duties, as he had begun them twenty-eight years before, with a Latin speech on “ The beneficial influence of piety upon the studies of the rising generation.”

As a preacher he soon became very ready: his maxim was to “ think much and write little;” yet to the end of his life he composed a sketch of every sermon. He held it as an axiom, that “ grace begins where natural means can go no farther;” u that it was only

for extraordinary, not for common occasions, that the apostles themselves were told, 1 Be not careful what ye shall speak and that, when a preacher forbears to do that for which he has natural ability, becauses he wishes to preach Christ more clearly, such a man will find an abundant blessing in his work.” He took great pains about the close of a sermon; for he considered that a preacher who can come to a close when and how he pleases, is able to preach the whole sermon with much greater ease. Rhetorical flourishes, and aiming at popularity, he regarded as sinful, and quaint low sayings objectionable. He desired throughout to maintain that gravity ((Ts^vgVtjs) wffiich Holy Scripture enjoins. He advises the young minister to 66 make a beginning for preaching the next sermon immediately after preaching the last, whilst your spirit is still warm and stirred within you.” As to spiritual qualification, he remarks, that u every candidate for the ministry ought to be able to exhibit the credentials of his spiritual birth, because an unconverted minister, being not a man of prayer, must be as inefficient as a bird "with one wing.”

As to the need of a duly ordained ministry he says, u The awakening which is wrought by the power of the Divine Word in individuals, without the instrumentality of the regular ministry, is one thing; but whether, without such instrumentality, we are to expect a whole church to be planted, is another. To be ever so true a believer, is insufficient of itself to confer a right to all the offices of the Church of God. Ordination is needed. This is the declared will of the Lord, and the practice of His apostles in all the churches. Our separatists consider themselves experienced Christians, and we must put up with it. There is, however, in the greater part of them, much self-will and pugnacity. If, as a body, they had some good thing among them at first, the good was intermixed with so much alloy, as gradually to have disappeared. The righteous among them are chiefly to be sought in the first generation: children and children’s children commonly degenerate. God, however, uses separation as a standing protest against the corruptions in our Church. Still ministers and people may serve God with a pure conscience in the verv heart of our degenerate Church: and I find a larger number of such pious persons in it than among our separatists. At the same time, as a minister of a parish, I would live and teach so as to give none any occasion of stumbling; I would warn my people to use no harsh language against them, and not to judge them; I would try to show them that blameless persons can still be found in the Church, and can conscientiously remain in it.”

In his latter years honours were conferred on him, which he had never ambitiously sought. His chief care had always been to do faithfully whatever his hand found to do. “ We may, and ought” said he, u to offer ourselves to God for any commission, with which He may be pleased to entrust us; only we must wait, until He send us: the less we mingle with His work what is merely ours — i.e.

the more immediate^ we depend for our sufficiency upon God Himself— the more direct is our progress towards its fulfilment. If even a converted man act merely by a will of his own, if he vainly imagine it is himself that must support the ark of God, he mars his undertaking at once.”

His appointment to the prelacy of Herbrechtingen brought with it a change from a life of incessant toil and action, intercourse with students and scholars, to a life of ease and comparative quiet. His literary labours were almost completed: the Gnomon had received its imprimatur on the very day of his new appointment. However, he soon found in his new sphere fresh fields of usefulness. He commenced regular meetings for edification, like those which he had held at Denkendorf, and he now expounded throughout the four Gospels, and subsequently the Apocalypse: and it was from notes of his expositions of the latter, taken by his hearers, and afterwards corrected by himself, that his well-known “ Sixty Practical Addresses” on Revelation were put together. In 1749 he was elected Councillor of Consistory and Prelate of Alpirsbach, which obliged him to leave Herbrechtingen, and reside at Stuttgart. u I enter on my new and unsought office,” said he, 66 trusting in the Divine mercy. My call to it gives me joy in one respect, but shames me in another, as knowing what I am in myself, and how hard it is to answer even the moderate expectations which men may form of me. However I shall thus become less and less in my own eyes, and more desirous of attaining the everlasting rest.” Henceforth it became his official business to assist in directing the public affairs of the Church.

“ To form a proper notion of the Church (says he), we must not set before us the primitive Church as a model. The apostles, in speaking of the Church, intend not so much the Church as it then existed, but rather the Church in the abstract, or what it was designed of God to become hereafter. Christianity has never yet attained that perfect form which it is to have by virtue of the Old Testament promises.” 66 The Israelites, with all their corruption, were still the people of God, and were called such, because God had His own ordinances among them. We must not then be too eager to adopt every objection brought against our mother Church, worldly as her children so generally are; neither must we forget the privileges we retain in those common public prayers and songs of praise, which she gives us so many opportunities of enjoying. It is to her, under God, that we owe the preservation of the Scriptures, and our familiarity with their contents: without her, the whole history of Christ would long ago have been regarded as fabulous.”

On forms of prayer he observes, u Good forms are valuable; but when the heart has been put in tune by them, it is better they should give place to extemporaneous petition. Still prescribed

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forms may be prayed with the heart, so as to come out from the heart. Persons who are for praying always from ( the heart/ as they call it, may, and do, come insensibly to use what amounts to forms.” As to church music, he says, u When not plain and simple, it may delight the ear and imagination, but it obstructs the true melody of the heart.”

On the divisions between Lutherans and Calvinists he writes, cc Were Paul himself to descend from Paradise upon a mission to Protestant Christendom, he would find far other work to do, than that of effecting a civil coalescence between them. A unity of the Spirit cannot be wrought out among so many, while so few of them have the Spirit. The division itself I regard as a fatherly rebuke, not without its beneficial effects. For whereas we Lutherans reject the notion of absolute, unconditional decrees, we constrain its advocates to hold out representations more moderate, and more conducive to their own experimental piety; but, on the other hand, if ever the doctrine of decrees in general should fall into disregard among ourselves, the majority of us will decline into what is no better than mere rationalism, having by and by lost all belief in God’s universal grace.”

As A writer, his works were numerous, including, besides his Editions of various ancient authors, about thirty original publications of his own. Yet he held it as a principle, that u we ought to be very careful about composing new books;” for that u every book should add something to the reader’s information, or at least to the improvement of his heart.” He had a remarkable power of condensation, which was by no means characteristic of writers of his day or his nation. u It has long been my rule (he said) to write nothing, which at my dying hour I might have to repent of.” What most pained him was, that in the case of some of his works, he had to endure not only the attacks of the worldly, but also the suspicions of the really spiritual. “ It is well (said he) to be conscious on such occasions, that the countenance of fallible men was not the thing we had reckoned on, and to be able to say, ‘ All is under God’s direction.’ ”

The earliest of his larger publications was a new Edition of Cicero’s Epistles ad Familiares (Stuttgart, 1719). Conscientious attendance to apparent minutiae, as leading to most important exegetical results, characterized him in his classical, as in his theological writings. He closed his Ed. of Cic. Epistles with an Appendix on the advantages of studying this work, and the right uses to be made of it. In this he warns against the danger to personal Christianity of undue devotedness to philological study. u Even Scriptural researches may, without needful discretion, occasion in learned men indifference to true godliness, instead of nourishing it. Mercury is as much opposed to Christ, as is Plutus or Mammon. The spirit of heathen wisdom ever was, and ever must be, a spirit of presumption, vanity, worldliness, selfishness, and sensuality; yet there is in it something

uncommonly catching to intellectual persons, who are not established in personal religion.” He had prepared materials for editing Ovid’s Tristia and Persius, but was prevented publishing them by being called to undertake works of a more congenial kind. u Daily relish (said he) for the sweet language of Divine inspiration had now superseded with me that of all other dainties, though I was not insensible of their charms.” In the midst of his classical occupations in 1717 he confessed, that he often u found his spiritual strength at a very low ebb among the dead heathen.”

His next work was an Edition of Gregory’s Panegyric on Origen, for the use of his pupils (Greek and Latin), 1772. His reason for selecting it was because Gregory has shown, by his own example, that an inquiring youth can find no solid satisfaction in all the heathen philosophical systems, but is compelled, by a sense of his needs, to seek refuge in the substantial truths of Christianity.

In 1725 he published his Edition of Chrysostom de Sacerdotio, Gr. and Lat., at Stuttgart. He pronounces that work decidedly the best production of Chrysostom’s pen. To it he added a Prodromus Nov. Test. Gr^ci recti cauteque adornandi, i.e. a prospectus of a new critical edition of the Greek Testament. Besides, he wrote “ Annotations upon Macarius;” also on “ Ephrem Syrus.”

Bengel, as has been already said, even whilst yet a student, had felt an intense interest about the various readings of the New Testament. Before the publication of Mill, the believer had to content himself with the axiom, that the Providence of God would not have allowed any such corruptions of the Sacred Record, as would endanger the essential truths of our faith. Bengel now desired to put the question on such a footing, that the Christian henceforth might not only believe, but see, that such was the case. After having collated numerous printed editions and MSS. (24 in all, besides Latin ones) and versions, he published, in 1734, as he had previously announced in his Prodromus, his Greek New Testament, in two forms, the one quarto, and the other octavo subsequently; 1 and simultaneously with the former, his Apparatus Criticus, in which he unfolds the true principles of criticism, the value of his authorities, and the various readings in order. In the readings of his Greek text he did not admit a single expression that had not been embodied in the existing printed editions, excepting a few readings in the Apocalypse, a book peculiarly circumstanced; but in the margin he inserted some readings heretofore confined to MSS. Research had convinced him, that any reading not found in any former printed Edition was of minor importance, and it introduced, might only cause offence to the weak. His cardinal four-worded canon wras, u Proclivi lectioni praestat ardua,” the dif-

1 The Quarto Ed., which came first, was published at Tubingen, 1734 ; the octavo later in the same year, at Stuttgart. The former is called in this transl. notes, “ the Larger Ed. the latter, “ the Smaller Ed.”

ficult is preferable to the easy readnG; for the obvious reason, that the interpolator or transcriber would be much more likely to substitute an easy reading for the more difficult one, than vice versa. In the Preface of the Smaller Greek Text, he gives this admirable rule for searching Scripture with profit, —

“ Te totum applica ad Textum ;

Rem totam applica ad te.”

Apply thyself wholly to the Text ;

Apply the subject wholly to thyself.

Among the passages especially discussed in the Apparatus, as to the true reading, are Matt. vi. 13; John i. 1, viii. 1—11 ; 1 Tim. iii. 16 ; 1 John v. 7. Lastly, in the same work is given an Introduction to the Apocalypse, a book subjected to more various readings than any book of the New Testament, though it exists in fewer MSS. BengePs exertions had brought to light several MSS. in which it is found.

These critical works of his were warmly received by many; but others, both Protestants and Roman Catholics, assailed him as a dangerous innovator. Among these opponents, the most prominent were the authors of a publication, named u Early Gathered Fruits” (No. 4 of the year 1738) : J. G. Hager, M.A., probably wrote the article in which Bengel is accused of u unprecedented audacity.” An opposite kind of objection was raised in an article of the Bihliotheque Raisonnee of Amsterdam, known to have been written by Wetstein, viz. that Bengel had not gone far enough; that he was too timid in not inserting in the text, and not merely in the margin, readings supported by the best MSS., though never before printed in the Editions; that the right of using our critical resources was an undoubted one; that cautious as Editors had been, they could not escape persecution: that Erasmus had been rewarded with the reputation of an Arian, and Robert Stephens was obliged to fly to Geneva to escape burning at the stake; that Bengel himself had been obliged to abandon his favourite caution in editing the Apocalypse; that therefore it would have been better had he adopted in the text, whether from print or MS., whatever reading • he thought the best; but he ends with confessing that Bengel’ s Edition of the New Testament was the best ever yet published.

Bengel in reply wrote u A Defence of the Greek Testament,” edited at Tubingen, in 1734. This he inserted in his u Harmony of the Four Gospels,” published in 1736. Besides the answers implied in what has been written above, he notices what is most important, namely, that the notion (Wetstein’s), that the correctness of the reading should be determined by a majority of MSS., is an unsound one: To ascertain the authority of a MS., we must consider its origin, a thing which often gives preponderance to one beyond a hundred others.

He also replied to the u Early Gathered Fruits,” through a journal called u New Literary Notices from Tubingen.” As to the changes made by him in the Received Text of the Apocalypse, on which his reviewer had dwelt most severely, Bengel showed that- Erasmus so hurried it to press, that he had actually substituted for the original Greek of the concluding part, a translation of his own into Greek from the Latin Vulgate! As to his Greek text supplying infidels with weapons, he shows that, on the contrary, if we restrict the liberty of proper revision, we leave the sacred text exposed to every presumptuous judgment; that infidels cannot be ignorant of the existence of various readings, which, instead of finding increased by his revision, they would find fewer for objecting against than ever; that whereas one party accused him of undue caution, but the other of temerity, it was evident he had kept the middle, and therefore the right way.

The Romanist party, headed by Rev. T. A. Berghauer, attacked Bengel, in a publication entitled Bibliomachia, in which the writer threatens such u heretics, who have their flaming pride lighted up by the Bible, with the strong arm and spiritual and temporal sword of the Catholic Church.” Bengel, in his u Practical Addresses” on the Apocalypse, Append, on 58th-60th of his u Practical Addresses on the Apocalypse” (to be found also in Ed. 2 of the Appar. Crit., p. 748), replied, meekly showing that he had done no more than what Cardinal Ximenes and the Editors of the Complutensian Bible, with their patron Leo X., had done, viz. set a high value upon sound criticism: that the author had appropriately entitled his pamphlet u Bibliomachia,” War with the Bible; for that it was a congeries of blasphemy against the word of God in all Bibles, Catholic and Protestant: that the threat of persecution only showed that many prophecies in the Apocalypse must now be on the point of fulfilment, and u well may we arm ourselves with the patience and faith of the saints. The children of peace cannot love contention: it is painful to them to be obliged to contend even for the truth itself.”

J. L. Hug, in his Introduction to New Testament, 2d Ed., vol. i. p. 313, remarks, that Bengel was the first who classified MSS. according to the incidental agreements in their general features, and in their particular lections. He marked two classes, the African and the Asiatic; and the general principles, elicited by this simplification of the question, set in motion the present march of criticism, which will now proceed, even supposing his own editorial works could ever be forgotten.

In 1742, J. Gambold published Bengel’s Greek Testament at Oxford; and, in 1745, Bengel’s text was taken as the standard for revising the authorized Danish Version. A second edition of the 66 Appar. Criticus” was published in 1763 by P. D. Burk, containing later corrections of the Author, supplementary criticism on the New Testament, and collations of another MS. of the Apocalypse, of which a copy was given him by J. L. Mosheim.

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Bengel had announced in his Prodromus, in Chrysostom de Sacerdotio, his intention to follow up his critical works with a Commentary on the New Testament. His labours at Denkendorf had thoroughly prepared him for this task. Accordingly it appeared under the* title, Gnomon Novi Testamenti, at Tubingen in 1742, 4to (New Ed. 1759, 1773 : Ed. Steudel, 1835). The designation was meant to imply that the work is an Index or Pointer, “ to indicate what lies within the compass of the sacred text; for Scripture is its own best and safest interpreter;” less for the purpose of exhausting the text for the reader, than to give suggestive hints. The titlepage expresses at full his design, to set forth the majestic simplicity of the Word of God; its unsearchable depth; its felicitous concinnity; and its adaptation to all practical uses, “ My annotations,” says he,

“ are so far from being intended to preclude the reader from increased research, that I wish rather to put him upon investigation of the text itself, by merely showing him how to set about it. My design is also to refute those expositors who put upon isolated passages of Scripture their own forced (mystical) construction, in order to grasp at impressiveness. Instead of this, I mean to insist upon the full and comprehensive force of Scripture in its whole connection.”

Separate thoughts of each writer must be determined as to their sense according to grammatical and historical laws, but this in constant reference to the totality of the faith, and to revelation as a whole. “ Put nothing into the Scriptures, but draw everything from them, and suffer nothing to remain hidden, that is really in them.” “ Though each inspired writer has his own manner and style, one and the same Spirit breathes through all, one grand idea pervades all.” “ Every Divine communication carries (like the diamond) its own light with it, thus showing whence it comes; no touchstone is required to discriminate it.” “ The true commentator will fasten his primary attention on the letter (literal meaning), but never forget that the Spirit must equally accompany him; at the same time we must never devise a more spiritual meaning for Scripture passages than the Holy Spirit intended.” “ The historical matters of Scripture, both narrative and prophecy, constitute as it were the hones of its system; whereas the spiritual matters are as its muscles, blood-vessels, and nerves. As the hones are necessary to the human system, so Scripture must have its historical matters. The expositor who nullifies the historical ground-work of Scripture for the sake of finding only spiritual truths everywhere, brings death on all correct interpretation. Those expositions are the safest which keep closest to the text.”

Such are Bengel’s principles of interpretation, as stated in his “ Essay on the Bight Way of Handling Divine Subjects,” prefixed to a volume of sermons by J. C. Storr, 1750. Luther and Hedinger were his favourite expositors; but dearer to him than either was Scripture itself. “ The Word of God,” says he, “is always vol. v. h

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savoury in its own pure form; but when saturated with human explanations, it is apt to cloy.” He used frequent prayer to fit him for the work: and when the Gnomon was sent him completed from the Tubingen press, the 28th of March 1742, he sang that evening the well-known hymn: —

“ 0 Thou, who our best works hast wrought,

And thus far helped me to success,

Attune my soul to grateful thought,

Thy great and holy Name to bless;

That I to Thee anew may live,

And to Thy grace the glory give,” etc.

Not to mention Rosenmiiller in his Scholice, Michaelis in his New Testament, and other German borrowers from the Gnomon, in our own country John Wesley, in his “ Expository Notes on the New Testament,” Lond. 1755, largely draws from it, acknowledging that he should “ much better serve the interests of religion by translating from the Gnomon of that great luminary of the Christian world, than by writing many volumes of his own notes.”

As early as 1706 Bengel had begun collecting Annotations upon Hedinger’s Greek Testament. Since 1713 he had gone every two years with his pupils through the Greek Testament. At length, in 1722, he determined on publishing a Commentary on it: he completed it within two years: yet he kept it by him eighteen years more before he gave it to the public. So also as to the German Translation or Version; he could not bring himself to undertake the translation at all until December 1741, after he had just finished his preface to the Gnomon; and he wrote the preface to it only a few days before his death. His reason for delay as to the Gnomon was, that he considered sound criticism what was most wanted, and therefore wished previously to send out his Apparatus Criticus. His reason as to the German Version, was his desire not to offend the strong prejudices which existed against the publication of any new vernacular translation; especially as the Lutheran Version was in the main correct: He moreover hoped some one else, better qualified than himself, might undertake the task; but as none did so, and as he felt convinced of the erroneousness of many of Luther’s renderings, he at last thought it his duty to publish it.

The Evangelical Church Chronicle (vol. ii. p. 228), edited by Hengstenberg, well says of the Gnomon, “It is a rare performance, concise, original, vigorous, eloquent, and sprightly: it is an erudite exposition delivered in the spirit of fervent Christian love. It evinces the deepest reverence for the sacred text, and a most profound acquaintance with its contents. With remarkable simplicity and humility, it follows the drift of the inspired meaning, and induces the soul to open itself, even to the softest of those breathings of the Holy Ghost, which pervade the written word.” Hainan (vol. iii. p. 15) likewise remarks, “ It is an Exegesis altogether sui

generis. No expositors, or very few, have caught the full import, impressiveness, and spirit of Holy Scripture. In this respect Bengel’s Commentary is one of the best.” The Second Edition was published, 1759, under the revision of his son-in-law, the Rev. P. D. Burk, Dean of Kircheim. This Edition contained numerous exegetical and critical additions, from notes left by Bengel, never before published. E. Bengel, in the Third Edition, 1773, retained the exegetical portion of these additional notes, but transferred the critical portion of them to the “ Apparatus,” a Second Edition of which was now called for.

In the preface to his Germ. Version, he states it not to be his wish to prejudice Luther’s Version; that the Church has need of multiplied versions, and that their multiplication is sanctioned by the practice of the earliest times; that he had been sparing of remarks exclusively practical, because the Scriptures themselves supply every want of that kind. Should any one feel disappointed at not meeting with more edifying matter in the preface, he would observe, that “ a servant waiting upon guests at a great supper, who duly trims the lamps furnished by the master of the house, that they may burn the brighter, performs a more acceptable service to the guests, than if he kindled any single taper of his own to add to the light.” Even to the present time, Bengel’s Version continues to be used in many private devotional circles throughout the kingdom of Wiirtemberg.

His first expository publications were his Tracts on the Apocalypse, in various theological journals: next, in 1736, his “ Harmony of the Gospels:” in 1740, his “Exposition of the Revelation of S. John:” his “ Ordo Temporum,” in 1741 : his Gnomon, in 1742 : his Cyclus, in 1745 : his “ Age of the World,” in 1746 : his “ Sixty Practical Addresses on the Apocalypse,” in 1747 : his “ Testimony of Truth,” in 1748 : his “ German New Testament,” at Stuttgart, in 1753 ; and his “ Vindication of the Holy Scriptures,” in 1755.

The object of his “Ordo Temporum” was “to exhibit the whole line of chronology which pervades the historical and prophetic books of the Old and New Testament, from its commencement to its termination; and thus to cumulate proof that the Scriptures form one beautifully connected and credible whole.” He showed, that as the many numerical specifications in Scripture have a claim to our attention, because they belong to Divine revelation, so they have a mutual connection, which conducts us on to the great final point — the day of Christ’s appearing: that he presumed not to foretell the last day, though many of his investigations seemed to touch upon it: that we ought not to think it is useless and dangerous to attempt determining anything about futurity, for that such a notion savoured too much of judging Holy Scripture by our own presumptions: that the reader should discriminate between what he stated as

possible, and what as certain: and that he should not spend too much time in endeavouring to digest the tough corticating threads of the chronology, but should enjoy the delicious kernel enveloped in them. He thinks the commencement of time answered to our autumn: the pre-Adamite theory is refuted by Gen. i. 26, ii. 7, v. 1 : Man’s state of innocence lasted for but a short time: the Israelitish day of atonement (the tenth of the seventh month) is probably the anniversary of the fall of man.

By Gen. v. he reckons from the creation to the flood, 1656 years. „ Gen. xi. from the flood to the birth of Abraham, 290 „

„ Gen. xxi. 5, from the birth of Abraham to that of

„ Gen. xxv. 26, from that to the birth of Jacob, . 60 „

„ Gen. xli. 46, xlv. 6, xlvii. 28. From that to the

„ Gen. 1. 26, from the birth of Joseph to his death, 110 „

Thence to the Exodus: comp. Gen. xv. 13 with

From the Exodus to the completion of the temple, . 487 „

Conclusion of Solomon’s reign of forty years, . 2963 A. M. (See 1 Kings xi. 42, and 2 Chron. ix. 30.)

The years of the kings of Judah to the burning of

From Adam to the vulgar Christian Era, . . 3943 „

But the Lord’s nativity really took place three full years before this: probably on the 25th of December.

Bengel refutes the notion, that we are forbidden in Scripture to attempt fixing future dates. In Mark xiii. 32, Matt. xxiv. 36, the stress is on the present tense, u No man knowetli the day nor the hour.” In those days no man did know, not even the Son; but He afterwards knew it, for He revealed it in the Apocalypse. So in Acts i. 6, 7, the stress lies on you; but further disclosures would be made subsequently to others: we are not moreover in it precluded from all knowledge of the future, but only from knowing those seasons, which the Father hath reserved in His own power. Noah was forewarned of the very year in which the flood came. The four hundred years of sojourn of Abraham and his seed in a strange land were revealed beforehand to him. Surely then the twenty prophetic periods of time in the Apocalypse have not been specified for nothing. God gives a promise for believers to depend upon, and they are to persevere through all difficulties until its fulfilment. The glorious issue of Christ’s coming has ever been Revelation’s grand object:

but intermediate events were to the patriarchs a mass of confused imagery. The succeeding prophets saw them more clearly; still more so the apostles’ and most of all the last of them, S. John. From Heb. ix. 26, 1 Cor. x. 11, 1 Pet. i. 20, iv. 7, ITabak. iii. 2, Bengel thought the New Testament will not be so long as that of the Old. Being then less than 3943 years, the whole period of the world at farthest will be not more than 7880 years: and in his time 5690 years had elapsed; and still the 2000 years of Rev. xx. were yet to come; there could be only 200 years before the prophecy of that chapter begins to be fulfilled. Now, supposing, by a common analogy, the duration of the world is involved in the number seven, i.e. that it is 7777 years, there can be only 97 years left before the 2000 years, and these would transpire by the year 1837. With this agreed the interpretation of the Apocalypse, based on the number of the Beast 666, synchronous with the 42 months.

The most important point maintained in his u Harmony of the Gospels” is, that there could have been hut three Passovers between the LordHs baptism and crucifixion. The Lord adapted His discourses to the portions of Scripture read publicly on the Sabbaths and festivals. Whilst keeping aloof from arbitrary ways of reconciling discrepancies, he established the important principle, that each Evangelist did not intend to relate every event in chronological order. In 1765, “A History of the Life, etc., of our Lord, compiled from Bengel’ s Harmony,” was published anonymously at Leipsic. G. C. Storr added Bengel’s Table of the Harmony to an Ed. of the Lutheran Bible, published in 1793.

B. remarks, that an Expositor of the Apocalypse, who concerns himself only with the events, and not also with the dates, is a useless one: for that God has connected the two together, and u what God hath joined together, let not man put asunder.” In preparing a sermon for the first Sunday in Advent 1724, his thoughts were led to the 21st ch. of Revelation. Suddenly the idea forcibly struck him, that the 42 months of the Beast’s blasphemy (ch. xiii. 5, 6), and likewise the number of his name 666, denote a precise* period of TIME, and that these two denote one and the same period. From that moment he set about tracing the line of Scripture chronology both backwards and forwards. As to the prophetic day, he makes it a mean between the literal day and the year (the length assigned by most expositors to the prophetic day), i.e. about half a common year. In ch. xiii. 8, u let him calculate,” implies, there

must be at least tivo numbers for our calculation. That other number besides the 666 (ver. 18), is the 42 months (ver. 5). Thus 42:666 :: 1 : x: giving a period of 15f- years for one prophetical month; and thus each prophetic day is about half a year. He makes a y.cup'og 222§ years; a yyfmz, 1111^- years (ch. vi. 11): an a/m, 2222 1 years (ch. xiv. 6). The 666 years were between 1074 and 1740, the beginning of the reign of Hildebrand to the death of

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Clement XII. ; or else from Celestine II., elected without the voice of the people, to a time when the Pope’s relation to Rome shall be changed [Napoleon’s decree abolishing the Pope’s jurisdiction, 17th of May 1809], 1143 to 1809. This last conjecture has proved in the event to be strikingly correct. His assigning 1836 as the year of the conflict of the Beast out of the Bottomless pit with the people of God (ch. xix. 11-21), has proved a mistake. But he has made some remarkable fore-announcements of facts. For instance, having from ch. x. 6, 11, fixed the rise of the Germanic Roman Empire under Charlemagne in 800 a.d. ( letting, 2 Thess. ii. 6, 7, i.e. standing in the way of Antichrist), he anticipated its fall shortly after 1800 (an event which came to pass in 1806) : also the increase of the Russian power, which we have already seen in our age partly fulfilled. “ See whether the King of France does not yet become Emperor (the very letters of the Greek number of the Beast form the words, TaXXog Kuicap, a Gallic Emperor) ; an anticipation remarkably fulfilled in the person of Napoleon.

B. observes that the Beast in ch. xiii. has a twofold rise; first out of the sea; then out of the bottomless pit. In the former he is a secular power with spiritual pretensions, rising not very long after the end of the second woe, evidently the Papal Hierarchy: But his last form, which is out of the bottomless pit, will survive the desolation of the city of the seven hills. The Beast, considered as to his seven heads, is the papal power transmitted through a succession of Popes: but when “ the last head,” and the Beast himself as “ the eighth,” shall rage, he is become a personal individual. The horns are ten kings of this last period: At the time of Antichrist’s coming, five heads are fallen, the sixth stands, but in weakness. The seventh when he comes proves to be the eighth, on account of the additional character he acquires by rising out of the bottomless pit as “the Man of Sin,” the very Antichrist, and as such continues 3^ years: he will be an individual, and perhaps, as tradition represents, a Jew. The Dragon opposes the special glory of God the Father; the Beast, that of the Lord Jesus; the False Prophet, that of the Holy Ghost. Bengel’s warning against Popery was seasonable; for even in his age a dangerous latitudinarianism as to it had begun to show itself in the Protestant Church.

B. supposes a double thousand years to be implied in Rev. xx.: the first thousand, on earth, during Satan’s imprisonment, in which there will be much happiness, but wherein the saints will still have to walk by faith, not by sight: the second, a distinct thousand, of the risen saints in heaven, extending to the general resurrection.

Many of his descriptions of the characteristic features of the age, which he anticipated, have been accurately verified in the state of morals and religion which prevailed during the French Revolution and subsequently: that sins against the sixth commandment would be prevalent; that the spirit of the age, as expressed in the journals.

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would be scepticism and naturalism; that the powers of nature and reason would be so exalted, as to make it difficult to know what was really supernatural: that books of thrilling adventure, whether truth or fiction, would be most sought after, — those containing anything of religion would have to present it in a lively form, more to amuse the fancy, than to improve the heart: the doctrine of the inner word will yet produce great mischief; for philosophers will require a kernel without a shell, a Christ without a Bible, and from the most refined subtilties pass into the coarsest materialism: that it need not surprise any if men devoid of the truth take refuge in Popery: Socinianism and the Papacy, now seemingly widely apart, will bye and bye flow together, and bring everything to a crisis. u When events have arrived just at the finishing of the mystery of God, we shall hear the striking of that clock, which has so long been silent. One important advantage of contemplating God’s general economy in all ages is, that hereby we lose sight of our own petty self-interests: for we are occupied with things of superior interest, observing how God’s universal purposes are advancing to their accomplishment. It also helps against the natural dread we have of death. Moreover, wdiilst careering in thought over the billows of departed ages, borne in thought on the current of time from century to century, the doings not only of private individuals, but even of the greatest monarchs, have seemed to me as the mere passing of a wave in the great ocean scene.” u God has often given a promise for His believing people to feed upon, and yet interposed many circumstances apparently adverse to its fulfilment; the fulfilment has nevertheless been brought to pass, suddenly, and when least expected. So now as to the coming of Christ: Our business is to go on, living upon the promise of His coming. Upon our so doing depends the exercise of every Christian virtue.” 66 All the prophecies, even of the Old Testament, had Christ for their chief object; and contained some points of reference to events more remote than that of His first coming.”

Dr John Robertson, an English physician, published a valuable volume of Extracts from Bengel’s Exposition of the Apocalypse, and from the Notes of the Gnomon upon it, London, 1757. Bengel in his Cyclus attempted to show that there was a real coherence in his progressive scale of Apocalyptical periods. However it was based on the erroneous opinion of astronomers in his day, that the mean tropical year consisted of 365 days, 5 hours, 49 minutes, and 12 seconds; from which he inferred, that after 252 Apocalyptical periods, i.e. 252 times 111^ years, or 280,000 years, a cycle of the solar system would be completed, and the planets would have returned to the same relative positions to one another and to the fixed stars, from which they set out at creation. But recent astronomers have found the mean tropical year is 365 days, 5 hours, 48 minutes, and 44 seconds [but Herschel, 49*7 seconds] : so that Bengel’s cycle can be no longer maintained. It was however only a subsidiary arguxxiv

ment for his Apocalyptical chronology, by no means necessary to it.

His u Age of the World” is a following up of the argument of the 11 Ordo Temporum.” The dates in Scripture, looked at merely apart, may seem at first sight like something we could dispense with: but, if we trace them by the clew7 which Scripture furnishes, we find a connected series of proportionate periods, conducting us towards their ultimate object, the day of Christ. It is thus only that wre perceive why many an important event has no date affixed to it, w7hile others of less importance are accurately dated. All this was from design, viz. to continue the line of chronology. The pervading appearance of this line is one noble proof of the internal and indivisible connection of the Old and New Testaments, — a proof which especially may be adduced in refutation of Jewish infidelity. He also in it distinguishes true from false millennarianism: and replies to the strictures of Dean Kohlreiff*.

His u Confirmed Testimony to the Truth” wras a rejoinder to KohlreifFs reply. He in it also answers objections of Baumgarten to his view of Daniel’s 70 w7eeks, as, according to his Apocalyptical Key, equal to 555| years: Ezek. xl. 5 affords an analogous case of a measure somewhat larger than the ordinary one being used for prophetic notation.

Many of his thoughts on Scriptural subjects, set down in the course of his expository researches, are worthy of note, and can only be glanced at cursorily in this sketch. “ The Apostles’ Creed,” says he, u consists of two parts: the first treats of the Trinity; the second, of the Church.” u Godhead, and Divinity have not the same meaning: Godhead signifies the Divine essence; Divinity, the glory and dignity belonging to it. The word 6 holy’ means separated, or set apart: when applied to God, it denotes his incommunicable essence: His holiness is therefore synonymous with His majesty. When holiness and glory are joined together, then the former expresses God’s hidden and unsearchable excellence; the latter, the revelation of His holiness to His rational creatures.” u The word Person answers to Panim, and the Greek wpotuvov. Even the Jewrs called the Messiah, Malach Panim, the Angel of the Presence. In speaking of the Trinity w7e must use some such term. Defective as it is, w7e have none more suitable, and we have no reason to think that God is displeased at our using it. In what condescending language God addresses Himself to our capacities! The very Scriptures themselves will in the heavenly wrorld appear to have been worded to our comprehension after the manner of a little child’s first book.”

“ The expression, ‘ The Son of man,’ always denotes the visible condition of Christ, whether in His humiliation or exaltation: So St Stephen, in Acts vii. 56.” “ The faith which apprehends the grace of God in Christ saves and makes us happy: the faith which apprehends only the eternal power of the Godhead does not.”

11 The types of the Messiah were not for human use alone. God Himself did as it were c rest’ in the gracious purpose, that His Son should restore all things. Hence, in the midst of awful prophecies of destruction, we abruptly meet with some promise of the Messiah.” u The prophecies and types mutually compose a perfect system of promise ; a system in which the prophecies, from the beginning of Genesis to the close of Malachi, swell in number and particularity, and in which the body of types apart may be regarded as a chamber of imagery.”

u The promises grew more definite and full as time advanced. The manner of prophetic foreshowing in the Old Testament is like a landscape, in which objects in the foreground are distinctly delineated, but in its background you descry long ridges of hills, and beyond them chains of mountains all diminutive, so that many objects appear grouped narrowly together which, in the reality of nature, are widely distant from each other; so by the prophets things immediate are described clearly and definitely, but those far distant in futurity are adumbrated briefly and in perspective masses.” u Much has been said about the word satisfaction not occurring in Scripture, relative to Christ’s atonement. But in the 40th Psalm, Messiah testifies what surely can mean nothing less, i In sacrifice and offering for sin Thou hast had no pleasure: then said I, Lo, I come to do Thy will, O God.’”

“ We derive from the death of Christ not only deliverance from the guilt of sin, but also a communication of new vital powers; which evince their efficacy by good works. The former is called justification by His” blood: the latter is obtained by those who eat the flesh of Christ and drink His blood (John vi.). Hereby all believers become most intimately one with Him. The life-blood shed at His death as a satisfaction for sin, was spiritually carried by Him into the Holy of Holies at His Ascension; that it might warrant and impart cleansing and perfection to every true believer’s conscience, and that such might enjoy the application of these benefits, especially in the Eucharist” (See Gnomon on Heb. xii.).

u In the parable of the ten virgins, the fire of the lamps represents the light, warmth, and purification which we passively receive of the Spirit of God; but the oil is what must be obtained by diligent prayer, and in faithful obedience, in the way of nourishing and increasing this light, warmth, and purification: 2 Pet. i. 3, 4 corresponds to the fire of the lamps; and verses 5, 6 express what the recipient of that preventing grace is expected to add to it.”

u As from every point in the circumference of a circle we may imagine straight lines converging to the centre, not one of which is exactly coincident with another, so is each individual drawn towards God in communion, by a way more or less peculiar to that individual.” “ Sin, as plaintiff, is defeated by the advocacy of Christ; but this hinders not its continuing to act against us as defendant.” u Our

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conflicts with sin are preferable to the carnal security of those who dream that they have overcome all; especially as such conflicts do not shake our confidence in the grace of God.”

u Good works are such as a believer practises in the order of God ” (our will being in harmony with the will of God). “It becomes us to present ourselves before God as empty vessels, that require to be continually replenished, and put to use by the indwelling power of Christ. A soul, possessed of true faith, learns to care so supremely for j Him, as to be ever secretly longing to depart and be with Him.” “ To pray is to be engaged in a kind of audience, as well as converse with God, 1 John v. 15. It is more than an utterance of our requests; it includes a waiting for His answers. Let us be inwardly retired, self-observant, and waiting upon Him; and though we hear no voice, we shall experience a plain, certain, and consoling reply. God makes this reply not vocally, but by those acts of His providence and influences of His grace, whereby He relieves our necessities. When we listen to the petitions of the needy, we do it, not for the sake of hearing them talk, but for the sake of rendering them some help.” “I consider it to be more than a mere permission that a pastor should i be the husband of one wife to me it seems all but a matter of necessity. God often teaches us more by our domestic experiences, family illnesses, deaths of children, and the like, than we can learn by any independent speculations, however spiritual they seem. A pious family may be compared to a cheerful hive of bees; but a monastery or nunnery full of unmarried persons, to a gloomy nest of wasps.”

“ Worship more consists in affiance than affection. Affiance in uncertain riches, rather than in the living God, characterizes the lover of money. He who commits other sins, commits them chiefly in single acts; but covetousness engages the whole man. Therefore covetousness is peculiarly called idolatry.”

“ Friendship is not a topic of practical divinity, but brotherly love is; which both includes friendship and gives it additional charms.”

“ Traces of sacred history occurring in pagan writers as to the Deluge, Joshua, and other incidents, are far less pure than the accounts of the inspired historians. Otherwise it might have been suggested, that these pagan writers had borrowed from Scripture; whereas now it is plain, that the facts reached them by independent and very ancient traditions, which in process of time had become more corrupt and fabulous.”

u The day of atonement was not a festival. It was a day for calling sin to remembrance, and was perhaps the anniversary of the fall of man; for no particular national sin of Israel is expressly named upon it: it was therefore a day of solemn remembrance for sin in general, the sin of mankind.”

“ God’s general treatment of His people was that of a Father, lie led them step by step. lie might have announced to them the manna before they fell a murmuring, but that their heart was to be

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made manifest. Their first offences were rebuked gently with words alone; but after the delivery of the law' on Sinai, where they had sworn allegiance, their transgressions no longer were, nor could be, so mildly dealt with. Deuteronomy, addressed to the new generation, treats much of the kindness and love of Gocl, whose righteous severity had been manifested towards their fathers.”

“ Israel possessed Canaan under Jehovah as His feudatories; hence they were annually to present to Him of their cattle and fruits, by way of homage and quit-rent.”

“ Balaam was a sort of civil prophet, and not sent to the children of Israel. Samuel offered sacrifice, though he wras no priest, but only a Levite. Moses did the same; for they both, because of their extraordinary commission from God, ranked above the priests. With Samuel begins a new period. Before him, the nation had no prophet except Moses; but after him, there was a numerous succession of prophets.” “ Nadab and Abihu offered strange fire (Lev. x. 2), probably under the influence of wine. Therefore, ver. 9, wine was instantly prohibited to officiating priests.”

“ One would have thought David’s errors much greater than those of Saul, but his heart was stedfast to the Lord. Saul’s great guilt was not his persecution of David, but his unbelief towards God. As a swan, plying equally both feet, gains upon the water, however turbulent, so David’s spirit, with all his faults, struggled through every difficulty in one general direction. This consoles me about many a disaster, yea, and fault of God’s true servants at present.”

“ 1 Sam. xvii. 36. — Upon sectarian principles, Old Testament believers ought not to have acted as they did. They ought to have said, ‘ What is all this multitude of unconverted people to me? Goliath is serving them right. They are an ungodly mass. Their very king is a worthless character. Shall God work a miracle to save such a people as this?

“The Hebrew rnifl, todah ( praise, literally acknowledgment or confession), is beautifully emphatic. In praising a fellow-creature, we may easily surpass the truth; but in praising God, we have only to go on confessing what He really is to us. Here it is impossible to exceed the truth, and here is genuine praise.”

“ It is good to have to pass through humiliations and a lowly condition, and that our course in life should be like that of a homeward bound ship, direct for the haven, and leaving behind it no track of its pathway in the waves.”

1 John iv. 2, 3, 15. — “ Confessing (Christ) means a decided and entire abandonment of ourselves to that which we have made up our minds to ; that therein rests our total complacency and delight.”

As Scripture was given principally for believers, it speaks of their resurrection expressly, and of the resurrection of the unjust only by the way.

Bengel’s “Sketch of the Church of the United Brethren” appeared

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in 1751, Stuttgart. Count N. L. von Zinzendorf in 1722 granted a settlement on his estate at Berthelsdorf to a few pious refugees from the persecuted church of Moravia. The settlement was named Herrnhut, The watch of the Lord; and from it, as the parent scion, have emanated the various branches of Moravianism, which have proved such a blessing in different parts of the world. Z. desired that his community should be considered in union with the Evangelical Church at Wiirtemberg, though still retaining its own discipline, as it had existed for three centuries among them. The Theological Faculty of Wiirtemberg gave a favourable reply to his application in 1733, being not at the time aware, that the Herrnhut community varied at the time from the doctrinal system of the Protestant Church. But subsequently, having learnt from the Moravian publications (their Hymn-book, and u The present form of the kingdom of the cross”), that the Brethren represented the doctrine of the Trinity in a form offensive to orthodox Lutherans, they (including Bengel) requested Z. in 1747 to furnish a full account of the doctrine and discipline of the Brethren, so as to do away the offence taken at their questionable mode and form of Christian teaching.

Z. considered the Lutheran Church to be past recovery, and that it was the duty of her few pious members to withdraw from her and form themselves into a new community. B., on the contrary, looked for no perfect community in the present dispensation; and rather anticipated that God would, in His own good time, out of the surviving remnant of true believers, constitute a renovated Church. B. also intimated, that as it was insufficient to strengthen the Church against the grand apostasy, singly to hold forth that chief essential doctrine, the atonement by the blood of the cross, so to invest it with an isolated favouritism, to the neglect of other truths, comes short of the respect due to the whole tenor #of Scripture: we thereby rob ourselves of many other helps to godliness. B. at the same time said, u There is a precious thing among them, it is their love to one another and to all men: as individuals, they are excellent, they only want to be conducted right as a community. The sickly wish of seceders has always been to adjust every single hair. It offends me, that the Brethren so frequently omit the name of the Father as our Creator and God, and insist too little on Christ’s resurrection, the moral law, and the value of Biblical knowledge. Z. thinks no part of a clock so useful as the dial-hand: the kingdom of heaven is not so limited to them, that every one who has been converted by others must be deemed behind-hand, until he is incorporated with themselves: Their enterprise is like a forcing of plants in a hot-house, where a few certainly may be brought to perfection before their season; but it is the open garden that yields the abundance and the sweetest of them, only a little later: Only in proportion to their abiding in humility would the Brethren prove a blessing to the Protestant Church and heathen world, whereby it might serve as an

XXIX

oasis to many, though it might not he able to diffuse just its own verdure through the whole of Christendom.” The result of Bengel? s “ Sketch ” was gratifying. Zinz. gave no answer to it: gradually he modified many of his objectionable expressions; and in course of time the Church of the Brethren gave in its adherence to the Augsburg Confession.

Among Bengel’s lesser writings were, in 1721, Contributions for the u Life of Flacius Hymns for S. Urlsperger’s “ Instructions for the Sick;” Contributions to the Notes of the Berlenburg Bible; Notices of Gmelin; u Christ’s manner of conversing with His disciples.” Amidst all his labours his feeling was, “ All I do, appears to me more and more poor and defective; and it becomes the settled desire of my mind, entirely to sink into the free mercy of God.” One of his last works was his Preface’ to his son-in-law Burk’s Gnomon on the Twelve Minor Prophets. In it he remarks, u The Scriptures support the Church: the Church guards the Scriptures. When the Church flourishes, the Scriptures are had in honour; and when the Church becomes sickly, the Scriptures suffer by it. Whatever be the condition of the Church at any period, the Scriptures are treated accordingly.’

His correspondence with his friends is interesting. Marthius of Presburg candidly told him as to his Apocalyptic System, “ Periods thus defined have no effect in increasing my spiritual vigilance; they are either too obscure for me, or too remote. The cry in Matt, xxv. 6 arouses me more. Surely, my dear friend, your own precious time may be far more advantageously employed in what is of greater certainty and importance. Let me also beg of you not to give your critical annotations too concisely, under the idea that your readers will take the trouble to think out all the meaning which you intend to convey in some two or three words.” Bengel replied, u What I have set down will partly, I think, turn out to be correct, and partly serve to prepare the way for further manifestation of the truth, when everything in Providence shall by and by be matured for that purpose. We ought not to pursue such inquiries further than as the written word gives us data; but is it not equally wrong to let any such data remain unexamined f ”

Bengel had twelve children born to him, half of whom died in infancy. His daughter, Sophia Elisabeth, married Dr Reuss, afterwards physician to the Duke of Wiirtemberg: Joanna Rosina married C. G. Williardts, counsellor to the Emperor Francis I. : Maria Barbara married Rev. P. D. Burk, afterwards Dean of Kirchheim: Catharine Margaret married Rev. E. F. Helwag, afterwards Dean of Goppingen. Victor, his eldest son, a student in medicine, survived his father only seven years. The younger, Ernest, became Dean of Tubingen. He felt keenly the loss of those who died in infancy, but comforted himself with the thought, that u if a vacancy had been made in his family circle, another vacancy had been filled up in heaven.”

His manner with children was decided, but kind: u Much patience and forbearance,” says he, u are necessary, lest we prune our younjr nursery trees too closely, which would only injure them.” In writing to Ernest, he says, 66 Pray diligently: give to no one just cause to oppose you: learn to yield obligingly to others, but not so as to be a partaker of other men’s sins. Never utter anything which might not be safely repeated after you.” To his daughter on a sick-bed, he writes, u We belong to God, and His Son Jesus Christ. Had we the power to choose concerning things future in this world, we ought to be willing to give it back into His hands: for even with our eyes shut, we may safely trust Him, that He will do all things well. It is good to be thoroughly convinced what a poor scheme of happiness it must be at the best, which we are eager enough to form, in a variety of ways, out of our earthly allotments.” His remarks of a personal kind are characteristic: “ If my usual style has any peculiarity, it is that of omitting all needless words and things. Here I have somewhat imitated the ancients. Constant reading of the classics has given me quite a liking of their simplicity.” u Retirement secures me from too much of this world’s din. Thus I get leisure for building myself up in a recollected consciousness of God; without which we are liable to pass away our term of life we know not how.” u All I am and have, both in principle and practice, is to be summed up in this one expression — the Lords 'property? u If it be said to me, ‘ Surely you too, as one of God’s children, must have had your share of trial,’ I reply, My chief suffering was of a spiritual and secret kind. It came on slowly, and continued long. An unaccountable pang would surprise me at the thought of an approaching eternity: not that I had any perplexing dread of misery, though I was not able cheerfully to look forward to the happiness of a future state. God’s great design is at present not to delight us with pleasant experiences, but to exercise us as His faithful people. Let me, therefore, trust God for the pleasant things as realities laid up in reversion: for I know they will come in all their fulness by and by, with eternity. As little children give their sweetmeats tc their parents to keep for them, so my pleasant things are safer in God’s keeping than in that of my own treacherous heart. Forgetting the past, and not taking thought for the morrow, I stand before God to-day as His daily pensioner.” 1 Kings xviii. 15. u Busy memory often gives me disquietude. If I have uttered an unbefitting word, or taken an unadvised step, though many years ago, the thing recurs to me, and by little and little gains within a troublesome ascendancy. But this makes me better acquainted with myself, and humbles me often into such submission to God, as to be willing that my most secret faults should be published by Him in the presence of all His creatures.”

lie said, “ That if he desired the most perfect intimacy with real Christians on one account rather than another, it was for the sake

xxxi

of learning how they manage in secret to keep up their communion with God.”

Bengel did not consider theology to be a mere knowledge of the art of dying: “ The Christian’s most important business is to emerge from a state of sin to a confirmed state of grace, and herein to wait, not for death, but for the appearing of our Lord Jesus Christ.” For he regarded “ death as only a thing by the way, and not properly a part of God’s arrangement for man, because not originally such.” When seriously ill in 1735 he said, “ Neither bliss nor perdition are in my thoughts, and yet the impression grows so awful that my mind is at length pained by it.” “ I commit myself to my faithful Creator, my intimate Redeemer, my tried and approved Comforter. I know not where to find anything comparable to my Saviour. Only let me be made no account of, when I am gone: I wish my spiritual experience no more obtruded upon the world after my death, than it has been during my life. As ‘ man’s judgment’ can neither benefit nor hurt me, so things will appear in quite a different light at the great day. 6 Judge nothing before the time.’ Is it not better that it should be said to me in that day, 6 Art thou also here V than that it should be said, 6 Where is such and such a renowned saint % ’ Let nothing be made of my expressions that I may happen to utter upon my death-bed. Jesus, with His apostles and martyrs, is light sufficient for all that survive me. I am no light.”

He prayed that God would not permit him to continue in the world out of season. He said to GEtinger, “ Illnesses serve to quicken and enlarge us in spirit, after we have been dwindling, as a bud slow in bursting into blossom. When our spiritual lamp burns dimly, it is often because its wick needs retrenching.” On recovery, he said, “ I find myself awakened to circumspection much more by considering that I may have a little longer to live, than by thinking I may be just going to have done with this life. For what have I to do in the latter case, except to fall at once into the arms of Divine mercy? But in the former case, I have still the duties of a steward.”

During one illness he sent for a student in the Institution, and requested him to impart a word of consolation. The youth replied, u Sir, I am but a pupil, a mere learner; I don’t know what to say to a teacher like yo w.” “ What!” said Bengel, “ a divinity student,

and not able to communicate a word of Scriptural comfort!” The student, abashed, contrived to utter the text, “ The blood of Christ, the Son of God, cleanseth us from all sin.” “ That is the very word I want,” said Bengel, “ it is quite enough and taking him affectionately by the hand, dismissed him.

In 1746 he said, “ I feel in a manner satiated of this life. O if my faithful God grant me only with this feeling a spirit of entire self-renunciation, all will be well. Probably I shall soon be ripe.” And in 1749, “The nearer my advancing years bring me to the gate of eternity, the more gladly do I turn away from the exterior

xxxii

to the central matter. The presence of God is to me more than all the learned world.”

His final illness began with his sixty-sixth year, June 24, 1752. Calm, serene, and silent, his soul reposed on God. Though he felt bound to utter from his heart whatever might occur to it, as likely to be of service to his friends around, yet he desired to use brevity, that there might be less room for anything objectionable mingling with that quietness of spirit which is in the sight of God of great price. On the day before his death he partook of the Lord’s Supper with twelve of his nearest relatives, his children, grandchildren, and sons-in-law. When all were assembled, Bengel, who at other times could scarcely speak, to the surprise of all, poured forth such a full confession of his faith, accompanied with expressions of Humiliation and prayer, as occupied half an hour; and all present were deeply moved, and repeated a fervent Amen at the close. Then the hymn was sung which begins, “ O Jesu Christ, my purest light,” etc. (Wiirtemb. Church Hymn B. No. 161.) He then became silent again as before, except that he remarked, “We have not earned a stock of grace, but it is given out for our use as we want it. As for those who think they earn it, God is able to make them often feel very empty; and He means them no harm by it.” At the point of his departure, these words were pronounced over him, u Lord Jesus, to Thee I live; to Thee I suffer; to Thee I die: Thine I am, in death and in life; save and bless me O Saviour, for ever and ever. Amen.” Upon hearing the words, Thine I am, he laid his right hand upon his heart, to signify his full assent; and so fell asleep in Jesus on Thursday, the 2d of November 1752.

CEtinger remarks, “ Bengel did not wish to die in spiritual parade, but in the ordinary way; like a person called out to the street door from the midst of business: so much so, that he was occupied with the correction of his proof-sheets at his dying season, as at other times. What he said of himself was, 4 that he should for a while be forgotten, but afterwards come into remembrance.’ ” The funeral sermon was preached by Tafinger, from Heb. vii. 24, 25, 44 This man, because He continueth ever, hath an unchangeable priesthood: Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” This text was selected because Bengel on his death-bed had said, 44 The ground I feel under me is this, that by the power of the Holy Ghost, I confide in Jesus as an everlasting High Priest, in Whom I have all and abound.”

For further particulars of Bengel’s life and writings, the compiler of this Sketch refers the reader to the full and interesting 44 Memoir” by the Rev. J. C. F. Burk, translated from the German by R. F. Walker. London: W. Ball, 1837. See also for autobiographical notices given by his son Ernest, the Ed. of Steudel, 1835.

ON THE

CHAPTER I.

1. ’la5cw/3os? James) Peter , John , and James were the apostles of the circumcision ; Gal. ii. James was especially employed at Jerusalem and in Palestine and Syria ; Peter , at Babylon and in other parts of the East ; John, at Ephesus and in Asia. Of the twelve apostles, these and Jude have left us seven Epistles, which are called General Epistles, a title given to them all in ancient times, though not adapted to all alike, since some of them are addressed to individuals ; they are also called the Seven Canonical Epistles, to distinguish them from the Canonical Epistles of St Paul. John wrote from Ephesus to the Parthians, as ancient tradition affirms ; Peter , from Babylon to the dispersed Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia ; Jude (from what place is unknown), to the same persons as his brother James; James wrote from Jerusalem to the twelve tribes scattered abroad. This James is an apostle : respecting him, see on Acts xv. 23.

The Epistle has three parts.

I. The Inscription, ch. i. ver. 1.

II. An Exhortation,

1. To Patience, that the brethren endure outward, ver. 2-12, overcome inward temptations, ver. 13-15.

VOL. v.

A

JAMES I. 1.

2. That, having regard to the goodness of God, ver. 16-18 ;

Every one be swift to HEAR, slow to SPEAK, slow to WRATH.

And these three subjects

a) Are proposed, ver. 19—21 ; h) Are discussed:

I. That HEARING be joined with doing, ver. 22-25 ;

(And in particular with bridling the tongue, ver. 26 ;

With compassion and purity, ver. 27 ;

Without respect of persons, ch. ii. ver. 1-13.) And, moreover, that faith be joined in all cases with works, ver. 14-26.

II. That the SPEECH be modest, ch. iii. ver. 1—12.

%

III. That WRATH, together with the other proud

(inflated) passions, be restrained, ver. 13iv. 10, 11, 12, 13-17.

3. A second exhortation to Patience, which

a) Derives weight from the COMING of the Judge, in

which draws near —

I. The calamity of the wicked, ch. v. ver. 1—6 ; II. The deliverance of the righteous, ver. 7-12.

b) Is nourished by PRAYER, ver. 13-18.

III. The Conclusion, by Apodioxis,1 ver. 19, 20.

— K vpiov ’IyicoZ xpiffrou, of the Lord Jesus Christ) The apostle does not again introduce the name of Jesus Christ in this Epistle, except ch. ii. 1 ; nor at all in his speeches, Acts xv. 14, 15, and xxi. 20, 21. If he had often used the name of Jesus, it might have been supposed that he was influenced by vanity, because he was the brother of the Lord; and therefore he less knew Christ after the flesh: 2 Cor. v. 1 6. He makes no mention of Abraham, of Isaac (except incidentally, ch. ii. 21), of Jacob, or Moses; he says nothing about Judea, Jerusalem, and the temple. Christianity, so recently introduced, is the source from which the whole Epistle is derived. —

1 See Append, on Aronoxis.

bddsxa tpvXaTg, to the twelve tribes ) of Israel. — hat'Kopy, in their dispersion) 1 Pet. i. 1 ; Acts viii. 1 ; (Septuagint) Deut. xxviii. 25, xxx. 4. — yaipsiv, to rejoice) A word of frequent use in salutations, and especially adapted to this passage. Xapdv, “joy” in the next verse. The design of the apostle is, amidst the distress of those times, to exhort to patience, (ucro^ovsh), and to check their Jewish pride (inflation), which was aggravated by the abuse of Christian faith: in fewer words, to commend moderation, or, if the expression is preferred, a spiritual calmness of soul. See notes on ver. 19 : comp. Heb. xii. 1. For in many particulars the Epistle of James corresponds with the Epistle to the Hebrews, and also with the First Epistle of Peter. We will point out the agreement at the passages in question. Oft-times have prophets and apostles, apart from each other, used the same sentiments and expressions, to confirm the minds of their hearers.1

2. JJaffav yapav, all joy) The meaning is, Every trial ought to be

esteemed a joy. Hence the word “ all” is transferred from the subject to the predicate, while this meaning is retained. A trial

ought not to be esteemed otherwise than a joy.2 Comp. Heb. xii.

11. So 1 Pet. v. 10, crdffyjg ydpirog, of all grace; Is. lx. 21, 6 Xaoc

<rov crag d/xaiog, u Thy people ( shall be) all righteous.” So Num.

xiii. 2, 3 ; Dan. xii. 1, compared with the Apocalypse, xx. 1 5. The

other degrees of patience are contained in joy, which is the highest.

— ade\<po /, brethren) James frequently uses this address, especially

at the beginning of a new section. — crupaGgoTg croixtXoig, various temptations) So ver. 12 ; 1 Pet. i. 6 ; various of soul and body; for instance, diseases: ch. v. 16. — crspicrsfirirs, ye fall into) The same word

is used Luke x. 30, compared with 36.

3. To boxi/jjiov vfAuv) your proving , or trial. So ro boxigiov v/Jjuv rrig cr/areojg, the trial of your faith, 1 Pet. i. 7 ; Prov. xxvii. 21 (Septuagint), boxigiov dpyvp/w, xai ypuffti crvpuftg' uvrip ds doxigd^srai did

1 St James makes frequent use of the figure Anadiplosis, which properly

signifies the use of the same word at the end of one sentence and at the beginning of the next. When used, as here, in a wider sense, it denotes the using of cognate words in the same way; for instance, y,u,ipuv at the end of this verse, and xotpoiv at the beginning of the next verse: and so in the word ver. 3,4 ; ’heixoy.euot,

2 Thus Luther : eitel Freude ( all joy, nothing hut joy) ; and ch. iii. 16, eitel b'ose Ding, a completely had thing. (Thus also omnis is sometimes used for menus. See note on ver. 17. — T.)

“ Every evil work,” for u every work flowing from thence is evil the every being transferred from the subject to the predicate. — E.

crofjjctrog syjiu/juoc^cvT uv avriv, u 'The fining-pot for silver, and the furnace for gold; and so a man has his character tested by the month of those who praise him” Herodian, doxi/uov ffrpanwruv (adde ypurr/uvuv) /ca/xro£, aXX’ ou rpuQtj, a The test of (Christian) soldiers is not luxury, but toil,” Zosimus, evvoiag doxl/xia, ‘Trapce.ayJjUivog, u Affording proofs of good-will.” The meaning of the word doxtpiov is therefore trial patiently undergone. Were I not withheld b}^ the parallelism m Peter,1 I should more readily embrace in James the reading rr,g T/'mwj, of your faith, supported as it is by so many witnesses.2 As it is, trial) spoken of in general terms, embraces the trial of faith, love, and hope. And though there is no special mention of faith in this verse, yet J ames, as well as other apostles, esteems faith as all in all. See ver. 6, and v. 15. And the trial of faith, in particular, is firmly established, on the authority of Peter. — zarspyd^srai vnofiovriV) worketh patience) The same expression is used, Rom. v. 3, with the addition, 55 d's v-Tof&ovvi V) and patience (worketh) experience. See below, ver. 12. — patience) See ver. 12, and the note on Luke viii. 15. So Psalm Ixii. 6 (Septuagint), or/ crap auroD 57 t/cr o/xovij /xou, u for my patient expectation is from Him.”

4. "Epyov rsXnoV) perfect work) This is followed by rsXs/og, u a perfect man.” The man himself is characterised (as reXs/os, perfect) from his actions, and the work in which he is engaged. For the attainment of this character, there is need of joy. TsXuog is equivalent to hoiufiog in ver. 12. Compare the note on 2 Tim. ii. 15. — eyeru) let it have) He uses exhortation as in ver. 2, u count it all joy.” The patience which rejoices is perfect. — rsXs/o/ zed oXozXripoi) perfect and entire) This expression denotes something absolute : iv ^§sv/ as/ttousvo/) u wanting nothing is a relative expression ; for the word XeiKscQui) u to be in want ,” is opposed to crXeoi vezreTv, u to abound.” 3

5. E/, if) The connection of the subjects mentioned in the first and following verses, and in the first and following verses of ch.

1 From whom it may have been interpolated here. — E.

2 And indeed Beng. preferred this fuller reading afterwards in the margin of the Ed. 2 ; and it is expressly given in the Germ. Vers. — E. B.

B and later Syr. support the omission of rijg vitrreag: and so Tiscli. But AC Vulg. support the words; and so Lachm. and Rec. Text. — E.

3 Men of the world, or even men of letters, if at any time they desire to honour any one with the greatest praise, adorn him with the praise of a perfect (omnibus numeris absoluti) or accomplished man. We may see from the passage itself with what sort of characters this description truly corresponds : probation is required, and perfect work. That which is complete in the eyes of the world is nothing in the sight of God, in the absence of faith. — German Version .

JAMES I. 6-8.

iv., will be evident to him, who, while he suffers wrongfully, directs his attention to this passage. For the good and the bad affections are alternately and variously brought forward according as the train of thought suggests. — <k, but) There is an antithesis between the preceding clause and this: u wanting nothing,” and u if any man lack” (want). — cop/ag, wisdom) by means of which we understand whence and why temptation comes, and how it is to be borne, and how, for example, sickness (ch. v. 14) is to be met. Patience is more in the power of a good man than wisdom; the former is to be exercised, the latter to be asked for. The highest wisdom, which governs patience in the trial of poverty and riches, is described in ver. 9 and 10. — a/Vs/Vw, let him ask) James strongly urges the prayer of faith. Comp. ch. v. 13, and following verses. — to all) who ask aright. — a crXwc, simplp) To be taken with the sentence u who gives to all.” Divine simplicity is an admirable excellence. He gives simply, to the more and the less worthy, whether they are about to make a good or a bad use of His gift. To this simplicity that of the faithful answers, not that of the double-minded (bi-^byw). — / ovsidifyvroc, who upbraideth not) He gives no repulse: when He gives good things, He neither upbraids us with our past folly and unworthiness, nor with future abuse of His goodness.

6. Uiffrsi, in faith) James also begins and ends with u faith.” Comp. ch. v. 15. In the middle of the Epistle he merely removes the hindrances to faith, [and shows its true character. — V. g.] — Io/jcs, is like) The same word occurs in ver. 23. — xXudwi// OaXdffGrjg, a wave of the sea) Such is the man who is destitute of wisdom, not obtained by prayer. — & ve/uify/Asvu:, which is driven by the wind) from without. — pjnify/xsvu), which is tossed) from within, by its own instability.

7. Mjj yap oieirdw, for let not that man think) Faith does not entertain mere opinions.1 He who thinks as the double-minded man (dlspvyog), thinks in vain.

8. ’A vyip df-ypuyog, a double-minded man) The same word (hi^puyog) is applied, ch. iv. 8, to those who have not a heart pure and simply given up to God. The wrord does not occur elsewhere in the New Testament, or in the Septuagint. It may be translated u having two souls f as we speak of u a double-tongued” 2 man. Hesychius, di-ypvy/a drropia, u a state of doubt or perplexity. It is therefore connected in meaning with the word oiuxpivofMvog, u the wravering.”

2 Both these meanings are contained in the German falsch.

JAMES I. 9-11.

Such a man has, as it were, two souls, of which the one holds one opinion, the other holds another. Ecclesiasticus ii. 12, ova} xapd/atg ds/Xu/g, ytai yips} srapn/jjsvaicy %ai a/u,aprwXGj sKificifoovri srri dvo rptfiovc: u Woe be to fearful hearts, and faint hands, and the sinner that goeth two ways!” — anaruvrarog, unstable) For he does not obtain Divine direction by prayer: and being destitute of wisdom, he is at variance with himself and with others. Comp. ch. iii. 16.

9. K avydsdta d'e, but let him glory) The best remedy against doublemindedness (br^vyiav) or a divided soul. The word u glorying ” occurs also, ch. ii. 13, iii. 14, iv. 16. — 6 a deXp'og, the brother) James thinks it befitting to apply this title to the lowly rather than the rich. — 6 ruKuvbg, of low degree) poor and tempted. — in his exaltation) The apostle proposes to speak of the lowly and the rich : he shortly afterwards treats of the rich, *ver. 11 ; and then of the lowly, ver. 12 : being about to treat of each subject more fully in ch. y. The design of the whole Epistle is, to reduce all things to an equable footing. Comp. ch. ii. 1, v. 13. "T^/og, blessedness,

the crown of life, that fadeth not away.

10. n Xovctog, the rich) A Synecdoche for every one that is flourishing and gay. — Iv rjj ramivutei, in that he is brought low) This is strictly construed with xuvydsOu, let the rich man rejoice. Compare 2 Cor. xii. 9 ; 2 Sam. vi. 22. Ta<xuvu<ng does not denote the fading away of the rich man, but the lowliness of mind which arises from the sight of that fading away. — or/ ug, because as) u As the flower of the field — the fashion of it perish eth ; the Protasis : u so shall the rich man fade awayf ver. 11 ; the Apodosis. — av6og yoprov , the flower of the grass) That part of the grass which is most pleasant to the sight, the flower, 1 Pet. i. 24.

11. 5 AvsrsiXi — axujXzroy the sun is risen — it perisheth) Here are four circumstances (turning points) : the first is the cause of the second, the third of the fourth. — xavsuvi) the mid-day a heat ” and parching wind, which follows the “ rising ” of the sun. A gradation.— yj sv^rpsmiUy the comeliness) which is in the flower. — irope/ccig, his goings) In other places evvop/u, u abundance of resources” [success in one’s ways or goings ], is attributed to the rich ; but the apostle uses the simple word, and that too in the plural number, on account of the burdensome greatness (extent) of his undertakings. Ucpsia, a journey, from nopevoiuui, u I go,” as /Satr/Xs/a from /3a etXtvu. I attribute no weight to the reading rroptoug.1 — fiupuvdijffsruiy shall fade away) in death.

1 It was necessary to bring forward this reading in the Appar. p. 728, because

JAMES I. 12-15.

12. M axdpiog, blessed) pux?tdpiog is derived from ^ , and nfip, u immortal” This word, and the crown of life , are opposed to the word / lupavQjjGSTai , “ fade away ” — wopm?, shall endure) See ver. 3 and 4 ; 1 Pet. ii. 20. See App. Crit.,1 2d Edition, on this passage. — ecnjyye/Xaro, promised) See ch. ii. 5. — dyanounv, who love Him) Love produces patience. [He knows how to account all temptations in the light in which it is right to account them : Rom. viii. 28.-V.g.]

13. rupaXf^og, no man , who is tempted) Now there follows another section on the subject of temptations. The strength of patience mainly consists in our knowing the source of the evil which tries us. — Xsysru, say) either in heart, or by word. — avrog, He) The meaning is, Neither do any sins of ours tempt God from without, to entice us to worse things ; nor in truth does He tempt any man of His own accord. This very thing is also characteristic of the Divine simplicity , ver. 5. The word avrog often gives the idea of something spontaneous ; wherefore the word (3ou\riQ zig, 66 of His own will,” in the opposite part of the antithesis (ver. 18), agrees with this.

14. "Exatrrog, every man) Antithetical to ovdsva , u no man,” ver. 13. — vko, by) Lust is, as it were, the harlot ; human nature, the man. — id/ag, his own) We ought therefore to seek the cause of sin in ourselves, and not without us. Even the suggestions of the devil do not occasion danger, before they are made our own (7cba). Every one has his own peculiar lust, arising from his own peculiar disposition, habit, and temperament.— s%sXxo/xsvog, drawn away) in the beginning of the temptation, which draws him away from truth and virtue. A passive participle. — hz\za(f^z vog, enticed) in its further progress, admitting the allurement to evil (allowing himself to be enticed). A middle participle.

15. 2u\Xa(3oijffa, ivhen it hath conceived) Sin arising from man’s will. — d/xapr/av, sin) The act of sin. It does not therefore follow that concupiscence of itself is not sin. He that begets man, is himself man. — dnoreXzeQsTfia, when it is finished) having attained its full-grown strength : and this quickly comes to pass. — Odmrov, death) Sin from its birth is big with death.

Mill speaks obscurely respecting some Manuscripts which have this reading, and is silent respecting Estius quoting Gaignceus.

1 More recent MSS. read vnopivu. But the older MSS. AB, etc., and all the Versions, read viropivu, Vulg. suffert. So Lachm. and Tisch. — E.

16. 1 Mji K\ava<sk, do not err) It is a great error to attribute to God the evils which we receive, and not the goods. It is the part of love, to lead us away from this error. A faithful admonition. Comp. ch. v. 19.

17. Tla# a, every2) The connection of the discourse is evident, when thus resolved : doffig, a u gift ” (a giving ), wThich is altogether good ; dupri/j, a, a boon , which is altogether perfect. No evil things come from above, but only things good and perfect. The words “good” and “ perfect ” form the predicate of the sentence; “ gift” and “boon” are the subject.3 “ Every,” in both clauses, if the meaning is considered, belongs to the subject.4 Comp. “ all,” ver. 2, note. — doffig, a giving, a gift) A “ good gift,” as opposed to “ sin,” denotes those things which, from the beginning and by daily increase, tend to righteousness and piety. A “perfect boon,” as opposed to “ when it is finished ” and “ death,” denotes those things which relate to perfection of character and a happy life : comp. 2 Pet. i. 3. — uvuO'ev effr/ xura(3a?vov) is that which descends from above . Comp. “ descending,” iii. 15. — arth, from) namely, “from the Father of lights? The expression, from above, is hereby explained. — roD Uarpbg ruv <puruv, the Father of lights) The title of Father is here used with great propriety. There follows, in the next verse, anzxvriffzv, “He begat us.” He stands in the place of father and mother. He is the Father even of spiritual lights in the kingdom of grace and glory. Much more then is He Himself “Light” 1 John i. 5. Immediately on mention of “ light,” there is added, as usual, mention of life, by regeneration, ver. 18. — ‘Trap uj ovx s vi ‘rrapaXXayri r\ rporrrig d'rroffv.iaffiia, with whom is no variableness, or shadow of turning) I lapaXXayri denotes a change in the understanding (see 2 Kings ix. 20,5 Septuagint) ; rpoxri, a

J M>j ovv is the reading of the Alexandr. and the Lat. Vers. This one example will show that I do not attribute too much weight to the agreement of these two, when unsupported by other evidence; for I have not wished to indicate this various reading in the margin of the text.

Vulg. has “Nolite itaque err are.” — E.

2 %a.aa seems to be used like the Latin merits, in the sense of nothing but. See Raphelius on the passage. — T.

3 By loan, we may understand the gift or act of giving ; by lupnptu, the fulness of the benefit bestowed. — T.

Agois, the act of giving, the gift in its initiatory act: bapn/uet, the thing given, the boon when perfected. — E.

4 “ The giving and gift that comes from above is all perfect not as Engl. Vers. — E.

JAMES I. 18.

change in the will. In each word there is a metaphor taken from the stars, and used with singular propriety in this passage, where mention is made of lights. UapaXXayri and rpo~r\ occur in nature (see rpoxag in Job xxxviii. 33), which has a daily vicissitude of day and night, and has at one time a greater length of day, at another time a greater length of night; but there is nothing of this kind in God. He is pure, unsullied [nothing but] Light. UapaXXayri and rporrri, variation and change, if they take place at all, take place in us, and not in the Father of lights. ’Acrora/aojua sometimes has the meaning of o/xo/w^a, likeness: for so Hesychius explains it; whence Gregory of Nazianzus uses as synonyms, ro rjjg dXn&siag hdaX^a, xai d$ro<rx/a<r/cAa, the appearance and likeness of the truth; and in Cicero, as Budseus observes, the outline of an object is opposed to its perfection. But in this passage it is opposed to lights, and is therefore used more correctly; so that a-rora/a^a rpo^g is the first casting of a shadow, ichich is accompanied by a revolution. The same Hebraistic use of the genitive occurs shortly after in ver. 21, superfluity of naughtiness, from which we may infer, that there is an opposition between the words variableness and good gift; just as shadow of turning is opposed to the expression, perfect boon. UapaXXayri denotes something greater: hence there is a gradation in the negative sentence: not even the shadow of turning. This at length [this, and this only] makes up perfection; the former is good. He is more perfect who has not even the shadow of turning.

18. BovXrifoig, of His own will) with an inclination most loving, most free, most pure, most fruitful. In Hebrew 2ft, from H2ft, he willed: comp. John i. 13. J/EA?oc, mercy , 1 Pet. i. 3, corresponds with this. There is an antithesis in the words, Lust , ivhen it hath conceived.— uKzxvritev) begat He. Antithetical to airozvsi, bringeth forth (begetteth), ver. 15. — i )^dg, us) who believe, especially of Israel. A twofold generation is spoken of, the one opposed to the other ; and that which is in evil is described by abstract terms, that which is in good by concrete. — dXriQziag, of truth) the Gospel. — unapyfi v nva ruv aurou Krurparuv, a kind of first fruits of His creatures) We are of God by creation and generation ; His workmanship , Eph. ii. 10 ; and offspring , Acts xvii. 29. Of all His visible creatures, and they are many and great, the faithful are the first fruits , the chief and noblest part, more holy than the rest and sanctifying the rest ; and it is on this account that they (the faithful) are exercised with temptations. A kind of : There is modesty in this expression, for strictly and absolutely Christ alone is the first fruits.

JAMES I. 19-21.

19. "n<rre, wherefore ) The Summing up1 or Conclusion, and also a Statement of those things which follow, in three divisions. Excess in words and the affections of the tongue and the heart , ver. 26, is unfavourable to hearing with profit. — nag, every man ) This is opposed to no many ver. 13; for this 19th verse has reference to that, and not merely to the preceding verse. — myyg s lg rb axoveui, swift to hear) The true method of hearing ( receive ye ), together with the obedience and right disposition of the hearers, is treated of in verses 21—27, and the whole of ch. ii. — / 3padvg s/g to \u\yigui, slow to speak) This is treated of in ver. 26, and in ch. iii. Slow to speak; so that he speaks nothing against God, ch. i. 13; nor anything improperly concerning God, ch. iii. 1-13. — / Spadvg eig opyriv, slow to wrath) This is treated of, ch. iii. 13 and following verse, ch. iv. 5. Slow to wrath , or impatience, towards God, and proneness to anger as it respects his neighbour. He who is sloiu to anger will readily forbear all anger, and assuredly all evil anger. Hastiness drives to sin.

20. ’O pyyj wrath). A most powerful passion. — uvbp'og , of man) The male sex especially cherishes wrath, 1 Tim. ii. 8 ; and its actions, whether just or unjust, are more widely exposed to view. The wrath here intimated is that of nature, without grace. — bixaioGuvrjv 0soD, the righteousness of God) All duties which are divinely enjoined and pleasing to God. — ov xocrspyd^sra/, worketh not) That is, altogether hinders the righteousness of God ; although it seems to itself, while inflamed, especially to work that (righteousness) ; [and therefore it constitutes the principal part of these three-membered sentences. — Y. g.] Purer effects are produced without anger.

21. ’ AffoO's/jittvoi nadav pwaptav, laying aside all filthiness) A metaphor from a garment; ch. ii. 2. 'P wot eta, defilement , which is cleansed away by hearing the word : John xv. 3. — wpiM eiav xuxiag) abundance, excess, which is usually faulty, especially in speaking (Matt. v. 37). [In thoughts, words, gestures, and works, excess is not without fault. — Y. g.] KayJa does not mean malice or craftiness ; but badness or vice (faultiness), as opposed to virtue ; and the genitive zaxiag has here the force of an epithet \_faulty excess ; not as Engl. Yers.] — iv irputirnn, with meekness) This is opposed to wrath, and is shown in all things. Comp. 1 Pet. ii. 1, 2. Anger and sudden impetuosity of mind is a hindrance to hearing : therefore meekness is required. — bt%a<rOe, receive) with your mind, with your ears, and in action. [Act the part of ready hearers. — Y. g.] — rov e/j,<pvrov, en-

1 See on Symperasma, Append.

JAMES I. 22-26.

grafted) by regeneration, ver. 18, and by habit \ which you have acquired from your earliest years. — V. g.], Heb. v. 14; and also by custom derived from their ancestors, who were Israelites [ 'namely, the ■people of GOD. — Y. g.], ver. 1. Comp. 2 Tim. i. 5. It is engrafted, and therefore most intimately connected with the faithful, and nigh unto them; Rom. x. 8 : therefore it is to be received with meekness. — \6yov, the word ) the Gospel: 1 Pet. i. 23, etc. — rov dvvdfisvov, which is able) with great efficacy. — cobcai, to save) The hope of salvation nourishes meekness; and this in turn supports that.

23. "On, because) The false reasoning , self-deceit, of careless hearers is explained. — yz/scsug, of nature) Comp. ch. iii. 6. — Jv ieoKrpuj, in a mirror) The truth of Scripture is proved from this, that it presents to a man a most accurate portrait of his soul.

24. [Karsvoyjcs, he hath contemplated himself) It can hardly happen that no knowledge whatever of one’s self is imparted by the hearing of the word : 1 Cor. xiv. 24. — Y. g.] — svkug, straightway) turning away to other subjects. The repetition of %/' has great force in expressing this hastiness joined with levity. Gen. xxv. 34 (Septuagint). — ittXdQero, he forgetteth) Forgetfulness is no excuse : ver. 25 ; 2 Pet. i. 9.

25. Uapazv-^ag, ivhoso looheth into) This answers to ver. 24, he belioldeth himself. The word cr upaxvKrw gives the idea of such a search after an object which is concealed as does not confine itself to the surface of the mirror , but penetrates to that which is within. Ecclus. xiv. 23, 'O ‘nupunvftnjyj did, ruv 6vp/dwv rrjg cocp'iag, he that prietli in at the windows of wisdom. A blessed curiosity, if it is efficacious in bearing fruit. — e/g vo^ov reXziov rbv rr\g sXtvkpiag, into the perfect law of liberty) He applies this appellation to the lawT, inasmuch as [in so far as] it is established by faith : Rom. iii. 31. Comp, the notes on ch. ii. 12 and 8. St James takes care that no one should abuse the peculiar expressions employed by St Paul respecting the bondage and yoke of the law. He who keeps the law is free : John viii. 31 and 32. Man ought to agree with the perfection of the law, in the perfection of his knowledge and obedience ; otherwise he is not free, but guilty. Comp. ii. 10. — %ai ^apayjzivag, and continued) This is antithetical to goeth his way, ver. 24. — olrog — olrog) this man — this man, I say. The words here inserted express the reason of the assertion (of the predicate), and the repetition has weight.

26. E/ rig, if any man) He now adds examples of doing the

work. — Opr^xog, religious) A worshipper of God, in private and in public. Hesy chius, Opr^xog, g rep6do%og, euyevijs: that is, one who has more knowledge than others, and is endued with a nobler mind. The commentary of CEcumenius agrees with this; for with him dprt<rxog is one who knows the secret things of the law, and diligently observes them.1 — yuXivuywyojv, not bridling) A most appropriate metaphor. Comp. ch. iii. 2, 3. — yXuaff uv, his tongue) and heart also. — zupdtav, his heart) and tongue also. The one leads and follows the other. The tongue has its faculty of speech, and the heart its affections;2 ver. 19.

27. &p7)ff7Cii a, religion) It is only when a man succours the wretched, and avoids those plunged in the gaiety of the world, that the whole of the worship which he pays to God can be right. — xccOapa xal djx/avrocj pure and undefiled) proceeding from pure love, and removed from the defilement of the world. — s^icx's^Tsadu^ to visit) with advice, comfort, kind offices, and of his own accord. — bppuvoug xu t yr,pug, the fatherless and widows) that is, the afflicted, even those who are not related to us, who are neglected by many. Synecdoche.3— sv rji /, in their affliction) For if it is done for other reasons, that is not religion. — ua-iri'kov suvrbv , himself unspotted) That effect is produced, if we abstain from intercourse with those who are of no benefit to us, nor we to them. — rripsTv, to guard) with anxious care.

CHAPTER II.

l/'AdsXtpo/ poo, my brethren) The equality of Christians, as indicated by the name of brethren, is the basis of this admonition. — sv) The phrases, sv ‘rpogu^oXr^/aic sysiv, and sv s<ziyv&<ssi sysiv, Rom. i. 28, are similar. — npcxrMxo'kyj'^/aig, receivings of persons) The one

2 These two things are joined together in a similar way, Eccles. v. 1, 2 : “ Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God.” And that Book of Solomon agrees with this Epistle of James in this respect especially, that they both urge moderation in all things. Compare Matt. xii. 34, “ Out of the abundance of the heart the mouth speaketh.” The tongue sins in reproaches, perjuries, lying, jesting, false promises, murmuring, etc. — V. g.

3 See Append, on Synecdoche.

JAMES II. 2-4.

(manner of receiving) has reference to the rich who are strangers to the faith ; the other, which is widely different, has reference to the poor who are Christians. — kIgtiv, faith ) in which the poor abound. — rrjg bogrjg, of glory) The pronoun our seems to show, that this (of glory) does not depend upon the word Lord . It is therefore put in apposition, so that Christ Himself is called 55 dog a, the Glory . Comp. Luke ii. 32; Is. xl. 5; Eph. i. 17; 1

Pet. iv. 14. The Glory is Christ Himself. Thus James both declares Him to be the Son of God, and publishes His resurrection from the dead, as it becomes an apostle. Christ is Glory; and therefore faith in Him is glorious, and the faithful are glorious. This glory of the faithful is far above all worldly honour; no respecter of persons acknowledges it.

2. E/<rsXfy, shall enter) as an unknown stranger. — GuHzyuyw) assembly , and that a sacred one; for he adds, your . The name of synagogue is transferred from Jews to Christians. — avrip yjvGoba xrvXiog, a man with a golden ring) The use of rings was formerly much more uncommon than now. The antithesis is simply a poor man. — Xa^rpa, splendid) bright and new, of whatever colour it may be.

3. ’E‘r/j8Xe4'jjrg, ye look upon) with admiration. — rov (popovvra , him that weareth) although you are ignorant who he is ; when perhaps he may be a heathen. — <ri) — <n), thou — thou) This has here the force of a proper name. — naOov aids, sit here) The antithesis is, stand there. — xaXug) I'tSH ; Septuagint, xuXaig, honourably. — he?, there) at a distance from us.

4. Ka; ov, nor) If, of ver. 2, has its Apodosis in this verse : y.a) ov, xat, u both ye. do not discriminate aright, and .” — ov biaxpthrs) Though you make that difference ( discrimination ) between the rich and the poor, u you do not discriminate” with just hesitation, consideration, and weighing, that which should have been given to the poor man, rather, or at any rate not less, than to the rich. A iexp/6ri occurs in an active sense also in Pom. iv. 20. AiowpiveaQou is used in this passage of James in a good sense. [But Engl. Yers. takes it in a bad sense, and with an interrogation, u Are ye not partial ? ”] To this compound word the simple xpirai is opposed, which word denotes those who settle any subject definitely. A idxp/Gig (discrimination) ought to precede xp'nug (judgment) ; whereas you omit the former and exercise the latter. — %pira) bioiXoyiGfjjuv Kovripaiv) judges , approvers of evil thoughts ; that is, of the rich, who have outward splendour, but abound with evil thoughts. They

JAMES II. 5.

who honour the rich man in preference to the poor, do not expressly desire to approve of his evil thoughts; but James puts this interpretation upon their conduct, and lays it to their charge, because the rich man in his pomp is full of evil thoughts. The more common sentiment is presupposed as well known.

5. ’ Anouirurs, hearken) By this address he brings to trial and restrains rash judges , showing that the presumption ought to be in favour of the poor, rather than the rich. — 6 Qsbg, God) Our judgment ought to be in conformity with the judgment of God, even in ceremonies and outward gestures. — i^sX's^aro roiig orru^ovg, chose the poor) They who are chosen, are needy. This description does not include all the poor, nor is it confined to the poor only ; for poverty and riches of themselves do not render any man good or evil ; and yet the poor are in various places pronounced happy in preference to the rich: ch. v. 1. And the terms, wicked and rich , righteous and poor, are generally synonymous. Is. liii. 9 ; Amos ii. 6, v. 12. The rich man, if he is good, renounces his riches ; the poor man, if he is wicked, neglects that which is the advantage of poverty. Many Christians were of the poor, few from among the rich ; especially at Jerusalem, and among those to whom James writes. Comp, the notes on ch. v. 1 and following verses. So also, 1 Cor. i. 27, God hath chosen , etc. — ‘xXovciovg iv rr'nsrzi, zui zXripovo/jjOvg , rich in faith , and heirs) Beza thus explains it : He chose the poor , that they might become rich in faith , and heirs , etc. E. Schmid thus takes it : He chose the poor , who are however rich in faith , to be also heirs , etc. The latter puts asunder two points which are most intimately connected, rich and heirs . The former, contrary to the design of the apostle, places faith and love after election . For James treats concerning the order of election, faith, and love, just as that order becomes known to us : and moreover he thus furnishes us with a rule for forming a right judgment respecting the poor ; in which point of view not only faith, but also love, precedes election in the order of our knowledge. The meaning of the apostle is this : God chose the poor , who are mch in faith , and icho are cdso heirs , etc. Whence this argument is derived : u Whoever are rich in faith and heirs, them we ought to acknowledge and treat as chosen by God ; but the poor are rich in faith,” etc. Thus election is so far from preceding faith, that even the inheritance precedes election ; and if wre duly consider the antithesis between He chose , and ye have despised , this conclusion presents itself. Both God highly esteems, and we ought to have highly esteemed,

JAMES II. 6-8.

those who are rich in faith, and heirs of the kingdom. — h nforet, in faith) which has for its object the Lord of glory. To this faith are assigned as a consequence the riches of heaven and of the world to come, even as the inheritance is assigned to love. — xXypovopoug, heirs) because sons. — ryg QaaXuag^ of the kingdom) The highest dignity. ,

6. ’Hr/^ao'ars, ye have despised) while ye held the poor in too little esteem. A most expressive word. — ou% oi nXoUioi, do not the rich) Not all the rich, but many of them, and none but they ; for the poor have not the power, even if they wished. The apostle mentions this, not to excite the godly to envy, but to show the unworthiness of the rich. — avro /, these ) The demonstrative pronoun, as in ver. 7. In Hebrew, DPI. These are they who act both with open violence, and yet with the appearance of justice. — sXxowiv v^ag, drag you) with unreasonable violence.

7. BXaotpy poutii, blaspheme) Prov. xxx. 9. The apostle is speaking chiefly of rich heathens. Comp. 1 Pet. iv. 14, ii. 12. For there were not many rich men among the Jews, at any rate at Jerusalem. — rh xaXov ovo/xa, the good name) DG5>n, the name of God, to be praised above all things, HID *0, since it is good , and His good name. — rb inrx7 ydb if b[iag, which is invoked over you) from which ye are called the people of God. There is a similar expression, Gen. xlviii. 16; Is. iv. 1.

8. No/aov f3a<r/Xixbv , the royal law) which does not allow itself to be enslaved at the will of man ; but is itself the law of liberty , ver. 12, and the sum of the (ten) commandments, ordering, as it does, that all shall love, and be loved — the greatest law of the Supreme King , who is Love, with whom there is no accepting of persons , and who exalts all His people to liberty and a kingdom, who orders them to avoid the accepting of persons, and has power to punish transgressors. Comp, note on Chrysost. de Sacerdotio, p. 443, respecting the epithet fiounXixbg, royal. — nX s?rey ye fulfil) even by avoiding the respecting of persons. — xard, according to) This word particularises : the law is the whole ; that Scripture, thou shalt love , etc., is a part. Comp. ver. 10 and 11. — ay any tug, thou shalt love) even in paying honour. The royal law is a law of love :l comp. 2 Cor. ii. 8, note. — rov nXygiov ffov , thy neighbour) even though poor. — xaXug) excellently , rather than in the sense which is noticed in ver. 3 [sit in an honourable place] : comp. ver. 19 and 7.

1 Thus Luther : die Liebe ist Kayserin. — Love id supreme.

JAMES II. 9-14.

9. II^oo’w'roXTjcrrfi/rg, ye have respect to persons) The respecting of persons does not love all alike. — d^apriav epyafetfe, ye commit sin) Your whole proceeding is sin. For , in ver. 10, has reference to this. — e’kzyyjijjivoi, convinced , convicted) on account of your having respect to persons, and thus incurring conviction.

10. TLraiaeij shall offend) especially in some important matter. TLrufciv is used of an offence of daily occurrence, ch. iii. 2.

11. ‘o yap g/Vwv, for He who said) It is one and the same Being who gave the whole law ; and they who violate His will in one point, violate it altogether.

12. O'jrug ’kaXsTrtj so speak ye) Be such in speech. In this summing up, he refers to ch. i. 26. — did vopov IXzvQe piagy by the law of liberty) See note at ch. i. 25. The law abhors slavery, and therefore also the having respect to persons.

13. 'H ydp xpiffig, for the judgment) That judgment of God respecting us, which no one shall escape, will be such towards every one, as every one shall have been : without mercy to him who hath showed no mercy . — sXsog, mercy) This is synonymous with love , ver. 8; one common misery being presupposed. — zaraxavyarai, rejoiceth against) An important wrord, and a memorable sentence. Judgment itself willingly bears this rejoicing . The apostles frequently omit the

connecting particles. A proof of this is the great variety of particles which the copyists supply; as in this passage, some prefix x/, while others append ds. The shorter reading, which stands midway between the two as their common starting point, is the genuine one. See App. Crit., Editio II., on this passage.1 — eXsog, mercy) Divine mercy, answering to that on the part of man.

14. T /, what) From ch. i. 22, the apostle has been using exhortation to practice : now he meets the case of those who seek to avoid practice, by sheltering themselves under the pretence of faith. Moreover, St Paul taught to this effect : — Righteousness and salvation are of faith , and not of ivorks. But even then pretended Christians had abused this doctrine, as the perversity of man is accustomed to abuse every thing, and had employed the words of St Paul in a sense opposite to that intended by St Paul. Wherefore James (repeating in this place [ver. 23, 2J, 25] the same phrases, testimonies, and examples, which St Paul used, Kom. iv. 3 ; Heb. xi.

1 A, Vulg. and later Syr. read Ss. Rec. Text, without any very old authority, prefixes kcci. C omits both ; and so Lachm. and Tisch. B reads either xctTctxocv^drs, or xotTux.ctvx,ci ts, according as the Uncial letters, which flow on without divisions, are divided. — E.

JAMES II. 14.

17, 31) refutes, in ver. 24, 14, not the doctrine of St Paul, but the error of those who abuse that doctrine, — an error which endeavours to escape notice by sheltering itself behind the words of St Paul. Sometimes the use of expressions which are good in themselves is checked, while many abuse them: comp. Jer. xxiii. 33 with Hab. i. 1 and Mai. i. 1. The character of St Paul, as every one will admit, was very different to that of St J ames ; and some traces of this difference may be perceived in this very ‘chapter : comp, note on Gal. ii. 9. It must not, however, be supposed that they are at variance with each other, as any one might suppose, wrho should attach himself either to St Paul or St James, apart from the other. We ought rather to receive, with the greatest reverence and simplicity, without any reserve or wresting of words, the doctrine of each as apostolical, and as proceeding from Christ and His Spirit. They both wrote the truth, and in a suitable manner, but in different ways, as those who had to deal with different kinds of men. Moreover, James himself had maintained the cause of faith on another stage, Acts xv. 13—21 ; and subsequently, Paul himself strenuously urged works, especially in the Epistles written at the close of his life, when men were now abusing the doctrine of faith. But now in this instance they both use the same words, though not altogether in the same sense, as we shall presently see. Moreover this short verse is a summary of three divisions. Yer. 15—17 have reference to What doth it profit ? Yer. 18 and 19 reply to If any man say. Can faith save him? is explained in ver. 20—26. Faith is introduced three times, as being dead without wmrks, viz. at the end of the first part, just before the end of the second, and at the end of the third, in ver. 17, 20, 26. — la v k'kstiv Xsyp rig e^s iv, if any man say that he hath faith ) He does not say, if any man has , but, if any thinks and gives out that he has. St J ames, therefore, here speaks of faith in the same sense in which St Paul so frequently does, in the sense of a true and living faith ; and thus also in ver. 22, 18 at the end, where he treats of the good man who is under its influence ; but afterwards, in this verse, and in the rest of the argument, under the name of faith , in the way of Mimesis1 [imitation of his supposed opponent’s words], through his love of conciseness, and speaking after the manner of men, he means the faith of the hypocrite, which rests on a fallacy {self-deceit) : ch. i. 22. He does not teach, that faith can

1 Mimesis is used when we bring forward or allude to the words of another, for the sake of expressing our disapprobation, or for their refutation.

JAMES II. 15-18.

exist without works, but rather, that faith cannot exist without works. He does not oppose faith and works; but he opposes the empty name of boasted faith, and the faith which is true and firm in itself, and which produces abundant fruit. — y v/grig, that faith) The article has the force of a pronoun, — that which you speak of, and pretend to, that which is called faith: in the same manner, that which liars boast of is called wisdom, ch. iii. 15. — ctvr'ov, himself) Such a faith neither confers any advantage on another, nor saves the man himself.

15. ’Edb ds, hut if) A comparison (the Protasis of which, even by itself, conveys a suitable admonition, and one not foreign to the subject): hence the Epanelepsis,1 what doth it profit? ver. 14, 16.

16. ’Eg vpobv, of you ) This tacit appeal to the judgment of his readers makes the Apodosis more forcible. — urrayere sv e/pyvri, Go in peace) A form of repulse even now in use : God help you , that is, expect no help from me. — OspfiaivsoQs %a) yopruZ)i<sk, he ye warm and filled) This is good and courteous advice, if it were realised, so that there were at hand clothing to warm, and food to satisfy.

17. ’Eav fjjij spy cc if it hath not works) If the works which

living faith produces in other cases have no existence, it is a proof that faith itself (this is the meaning of %a§ saury v) has no existence, or that that, which any one boasts of as faith, is dead. — vsxpu san, is dead) As the mere saying, Take food and drink and a garment, is not meat and drink that satisfies, nor a garment that warms, so the saying, I have faith, is not real faith, which profits his neighbour, and is salutary to the speaker himself. The title dead strikes us with horror. Though the abstract word is used, the concrete is meant. Faith is dead; that is, the man who says that he has faith, has not that life, which is faith itself. A similar 2 change in the attribution of words occurs, ch. iii. 4. See the note. — r.ad' sauryv, in respect to [by] itself) And when it has works it is alive, and is discerned to be so, not in respect to \hy] the works, but in respect to \hy] itself. It does not derive its life from works.

18. ’AXX’ spsTng , hut some one will say) entertaining more correct sentiments than the other person , mentioned in ver. 14, and asserting the true nature of faith and works. — ds7%ov poi) show me thy faith

1 The figure Epanalepsis is the putting of the same word, or words, at the beginning of a preceding clause and at the end of a subsequent clause or member of a sentence. Thus verse 14th begins, and verse 16th ends, with the same words, “ What doth it profit ?”

2 See Append, on Hypallagf..

JAMES II. 19-21.

without thy works (show, if thou canst; that is, thou canst not) ; and I will show thee by my works, of which I know that I cannot be destitute, my faith. There are two sayings, the former of which 1 speaks of faith before works, the latter of works before faith, and this for the sake of emphasis; the former has reference to the clause, Thou hast faith; the latter to the clause, and I have works. See Apparat. Crit., Ed. ii., on this passage.1 2 [The xuplg gives point to the challenge, dsT^ov, x.r.X. — Not. Crit.]

19. 20 mffreveig thou believest) There is a forcible repetition in the word thou by the figure Anaphora ;3 4 for this verse also is contained under the words, a man will say (ver. 18). — 6 Qeog sTg, One God) That fundamental article, which has always distinguished the faithful from unbelievers, is put prominently forward. — ^riarevovin, believe ) The word believe is here used in a very wide sense ; for the devils perceive, and understand, and remember, that there is a God, and one only. — xai (ppkfovffiy and tremble) in fearful expectation of eternal torments. So far is such a faith as that from justifying or saving its possessor ; and yet it has some efficacy, but in an opposite direction. This, added as it is, contrary to the expectation of the reader, has great force.

by courtesy) ; for vain men are in fact unwilling to know, and do not suffer themselves to observe. — xsv's, vain man) uttering vain and empty words. — xuP^ spyuv vsxpd e<fnv, without works is dead)

This is both illustrated and proved in the following verse. — vexpaf dead) without life and strength to justify and save.

21. ’A fipua/jj 6 ‘Kurrip Abraham our father) So St Paul, Pom. iv. 1. — Ig epyuv sbixuiudri, was justified, by works) St James recognises the inward and peculiar power of faith, which is previous to works, and distinct from works and from their influence, which reacts upon faith (ver. 22) : but hypocrites are ignorant of this ; speaking

1 Thus also verse 22. See the note on Luke xi. 36.

2 ABC Vulg. have xapi?. But Stephens’ Rec. Text (not Engl. Yers.) has lx, with later authorities. — E.

3 See Append, under the title Anaphora.

4 viKpoi. ' Apyri is the reading of Cov. 4, Gen. and many Latin copies. Baumgarten asserts that this variation of reading ought not to have been numbered among those worthy of mention. I have mentioned it in the margin, which perhaps I should not have done, had not the Vulgate read otiosa. Yet I have added e. Moreover in the smaller edition I have erased it.

JAMES II. 22.

more readily in flattering terms of works, of which they themselves are destitute. Therefore James employs an argument ad hominem; and that he may convince them, he especially mentions works, while in mentioning them, he understands (as lying underneath the works) the active principle of faith. Nor does James use the word bixuiovGdui, to be justified, in a different sense from that in which St Paul uses it; in which sense righteousness is most intimately connected with salvation, ver. 14. But that sense is a very pregnant one; so that the term righteousness is co-extensive in its meaning on the opposite side with sin (see especially the note, Rom. iii. 20) ; and as sin includes both guilt (reatus) and the taint (vitium) of our nature, so does righteousness denote the whole process, by which a man is righteous, and is judged and pronounced to be so; that is, one with whom God is no longer angry on account of his guilt, but reconciled to him: and one who on his part is no longer an enemy to God, but a friend, ver. 23. Comp. Rom. viii. 7 with what precedes and follows. Now both St James and St Paul use this word, dixaiouv, to justify, in one and the same sense, though St Paul in a more restricted, and St J ames in a wider application; and for this reason, that St Paul is accustomed to speak of the act of justification, which chiefly consists in the remission of sins; whereas St James, which is especially to be observed, speaks of the state resulting from the same justification (which is incorrectly but frequently termed a second justification), when a man continues in the righteousness which is of faith, and makes progress in that which is of works. Hence it is that St Paul, from Gen. xv. 6, brings forward Abraham as believing; St James, from Gen. xxii. 10, as even offering his son upon the altar, long afterwards. The former simply adduces the saying, It was counted to him; the latter also this, He was called friend, which was afterwards added. The former says, God justifies, and justifies the ungodly, and we are justified; the latter simply says, A man is justified. The former makes mention of faith only, and not of works, although they proceed from faith; the latter makes mention of faith and works. — l*) r'o dua/uffriipiov, upon the altar) He designs to show, that the work of Abraham was undertaken altogether in earnest.

22. "Or/, that) Here are two clauses; and if emphasis is laid on the word faith in the former clause, and on works in the latter, the sense will be plainly seen, by which the bearing of the one part upon the other is clearly expressed. — i) nion;, faith) It was by faith

JAMES II. 23.

that Abraham offered his son, Heb. xi. 17. — cm /ripyei, wrought with) Therefore faith has one kind of efficacy and operation (hspysiav), works another: and indeed faith before works and with them. Works do not give life to faith; but faith produces works, and works make perfect faith. — zrs\siu>Qri, was made perfect) He does not say, teas made alive. That which faith derives from works is not its reality and truth, for it has a true existence before works, but its perfection and its attaining to the Divine friendship; ver. 23. Comp. John xv. 10. The vigour of faith, which produces works, is increased, excited, and strengthened by the very act of producing them, just as the natural heat of the body is promoted by the exercise which it first stimulates. See 1 John iii. 22. Abraham returned from that sacrifice much more perfect in faith than he had gone to it. The same word, rsXsiovedai, is used by Alexander Aphrodisiensis, in his 2d Book, respecting the soul, Chapter III., rpirog bs sen, when he describes the intellect as increased by the knowledge of things situated beyond [external to] itself. Faith itself is made perfect, that is, is shown to be true, by works.

23. ’EKXripuQri i] ypa(p the Scripture was fulfilled) The sense is here anticipated by Prolepsis,1 for it was fulfilled before it was written : but at what part of Abraham’s time was it fulfilled ? When he first believed, or afterwards, when he offered his son ? At both times : but James especially refers to the time of the offering, since he is speaking of the state of Abraham after his justification : and to this the expression, he teas called the friend of God , has reference; but from this he proves justification by works; from the former expression, justification by faith. — bs) I have found this particle in two Latin MSS. I mention this circumstance, lest other versions should increase the doubt respecting the genuine reading of the word. — %ui fiXog 0sou sz,Xi j^, and he was called the friend of God) This is the second part of the whole verse ; for it has no reference in its connection to the verb was fulfilled. Abraham had already been the friend of God, before his death ; and after his death he was so called by his posterity, 2 Chron. xx. 7 ; and by God Himself, Is. xli. 8. He was the friend , in an active sense, the lover of God , which has a reference to works ; and in a passive sense, loved hy God , which has a reference to justification by works. Both these senses, united together by the force of the relatives, are found also in John xv. 14. In

1 See, under the title Amfliatio, Append.

JAMES II. 24-26.

Hebrew it is 3HK, which, in the passages cited, has an active sound, but a passive signification. At least the parallel words in Isaiah are, servant, elect, and friend; and in the Septuagint, ov jjya $nj<ra, Wiom 1 loved, as in the passage quoted from 2 Chron. it is ru> riyartriiJjUu aou, beloved by Thee. On which place also the Halle reviewers1 remark, that Abraham is called by the Arabs as it were by a proper name, Alchalil, that is, the friend of God. So also Judith viii. 22, Abraham amicus Dei effectus est, though these words are not found in the Greek text.

24. ' Opart, ye see) So (BXs^ng, seest thou , ver. 22. — eg epyuv dixaiovrat , is justified by works) See ver. 21, note. — avOpunog, a man) whether Jew or Greek. — /iovov , only) The Scripture has foreseen and marked out here the error of those gospel-bearing Cyclopians, as Erasmus terms them, and degenerate disciples of Luther, who have for their banner faith only , not as taught by St Paul, but apart ( desolatam , separated) from works.

25. Ka/ 'Paa/3, and Rahab) Having made mention of an illustrious man, Abraham, the father of the Jewish nation, he brings forward a woman (for he addresses men and women ; ch. iv. 4), and one who was a Gentile, and had led an abandoned life, that no one may require works from Jews only.

26. Tap , for) For is used in the place of therefore , as Rom. iii.

28, note. — ro cu^a yjapig nvi-j/jjarog, the body without a spirit) mev/ua often denotes the breath , which is the sign of life ; but when

it is opposed to the body, it denotes the spirit or soul: nor is that sense foreign to the meaning of this passage. Faith without works resembles a lifeless body; but it does not therefore follow that living faith derives its life from works. It has been already explained, at ver. 21, why James has mentioned works rather than the peculiar energy of faith. Vain pretenders have the form, but not the power of godliness. 2 Tim. iii. 5 ; Tit. i. 16.

1 Halle reviewers. The reference is to the “ Memoirs of a Library at Halle,” a periodical publication under the superintendence of Baumgarten, printed in the years 1748-1751. It contains valuable information on the various editions of the New Testament. See Michaelis’ Introduction by Bp. Marsh. — T.

JAMES III. 1-3.

CHAPTER III.

Yer. 2, all. There ought therefore to be few teachers. Comp. Rom. xv. 18. In accordance with this principle also, he who acts as teacher ought not to be too much given to speaking. — y/veode, be) of your own accord. — /ue/fyv greater condemnation) on account

of more numerous offences. Comp. Wisdom vi. 5. [For we shall have to render an account of all our words. — Y. g.]

2. noXXa) in many and various circumstances and ways. — dffocvreg, all) The apostles do not even except themselves ; 1 John i. 8. — sv \oy w, in icord) viz. in a single word. Opposed to many things. The tongue does not always answer to the feeling. — -rm/s/, offend) This word is properly used of any fault or slip of the tongue. — ovrog) he indeed. — dvmrog — <r£//,a, able to bridle the whole body) The description of a perfect man. — rb a w/^a, the body) that is, the man himself. Antithetical to the tongue, which is a member ; ver. 5. Comp. body, ver. 3, 6.

3. "I Se) I have thus edited on the best authority i1 idov, Erasmus. There are very few MSS. remaining of which we can with confidence determine that they read idov. The interjection, 7de, is from an active verb ; idov follows the Middle Yoice. If there is any difference, 7de gives the idea of reflection ; idov is more impassioned. Therefore James in this first passage uses 7ds ; afterwards, he often uses idov , as he advances in strength. And one writer at least, in another place, uses both idov and 7de, and that too in the short compass of a conversation; John xii. 15, 19, xvi. 29, 32.2 Not to enlarge further upon a matter of slight importance, I am satisfied with the reasons already alleged for the preference given by me to 7de. —

1 E / be is the reading of AB Vulg. Memph. So Lachm. and Tisch. In this case the Apodosis to el is virtually given in ver. 5, “ Seeing that we put bits,” etc. ; so also the tongue, etc. C reads ’ibe. Rec. Text lboi>, without very old authority. Later Syr. and Theb. have ecce. Syr. has ecce enim. — E.

2 the. This is a middle reading ; from which some few have made idov, and many, long since (and perhaps also Cant. 2, which Mill refers to on ver. 4, and Baumgarten with him), el be, or g/de, with the difference only of one or two letters ; and this difference is less apparent in the Greek MSS. than in the Arabic and Coptic. In the Latin it is si autem.

ruv,/‘7t<jwv, of the horses) This is emphatically put at the beginning of the sentence. — arbour a, mouths ) This is an appropriate word; for the tongue is in the mouth. — /xsrayo/4gi/) we turn about,l

4. K ai) even. Not only animals, but even ships.— ffxXrjpuv) axXripcg, vehement . There is a twofold impulse (momentum) : the bulk of the ships, and the force of the winds. — nridaXfov, with a helm) An elegant simile, as applied to the tongue. The phrases, very small , and a small m, ember , answer to each other. The same may be applied to the pen, which is the substitute for the tongue amongst the absent. — bp^ the impetus) The force moving, and turning, and directing to its place. The feeling which moves the tongue corresponds with this. — / 3ov\r,rou , listeth) An instance of Hypallage :2 equivalent to, wherever he wishes, who has the command ; for the moving force is under his control.

5. M syaXavyjT) boasts itself greatly : makes great pretensions, both respecting the past, and with a view to the future. There is often great importance in those things which the careless think small . The idea of greatness is also conveyed by the words, world , the course of nature , and hell , ver. 6. — /<5o0, behold) The word behold , used for the third time, is prefixed to the third comparison. — oXlyov) So just before, iu%pbv, a little. The Alex. MS. reads tjX/xov,8 with which the Latin version, and not that alone, plainly agrees : and yet I have with good reason removed this various reading from my margin : (ls£) because it is plainly an alliteration with qXtxriv which follows : (2d) because even Latin writers retain the word modicum. This is sufficient for maintaining the received reading.

6. 'O xoV(a og, the world) This is part of the subject, with the addition of the article (as n ckiXovgu, which follows), showing why the tongue is called fire : namely, because it is a world (in the Vulgate universitas , a universe) of iniquity. The words, hoio great a matter , and the world , refer to each other. As the little world of man is an image of the universe,4 so the tongue is an image of the little world of man, exciting it altogether. There is a frequent metaphor

1 otvruv) Baumgarten says, Omittit Hunt. 2, nec est in Barb. 2, etc. But the 1st Edition of Mill, “ Omittit Hunt. 1, nec est in B. 2 (id est in Bas. 2), etc.” No injury is done to this celebrated man, but it is right that others should know that he has not gained an accurate knowledge of the Manuscripts.

2 See Append, of Techn. Terms.

3 'Ha/xoz/ is the reading of BC corrected and Vulg. So Lachni. and Tisch. ’O Xtyov is the reading of Rec. Text, with A corrected and later authorities.

4 The term macrocosmus (macrocosm) is applied to the universe at large ; and microcosmus (microcosm) to the little world of man. Thus Manilius : —

JAMES III. 6.

from the universe to the lesser world: Ps. cxxxix. 15 ; Eccles. xii. 2 ; and not only to man: there is a reference to the whale, Jonah ii. 3, 6, 7. James employs this figure. The world has its higher and its lower parts: these are, in a better point of view, the heaven and the earth; in a worse, the earth and hell. And as in the world, heaven or hell is with reference to the earth; so in man, the heart, of which the tongue is the instrument, is with reference to the whole body or nature. For in the case of the good, heaven, and in the case of the wicked, hell, has its veins in the heart: from which source so many wonders are diffused to the course of nature (nativitatis). We may learn from Psalm lxxvii. 18, what is meant by this course. ®wvv\ rrjg f3povrrig ffou sv roD rpoyJjj^ etpavav ai affrpartctj ffou rr\ oixovpsvri. The voice of Thy thunder was in the heaven, Thy lightnings lightened the world: for as in that passage rpo^og, as opposed to rji denotes the celestial or aerial sphere,

so in this place rpoybg rrjg ys/svsojg, the course of nature, as opposed to -fi jzsvvTj, hell, or the heart, denotes the higher parts of the earth, or the entire nature of man, which holds a middle place between heaven and hell; and thus it denotes the body with its entire temperament. Comp. ver. 15, from above, earthly, devilish. — yevsoig, the natural constitution; i. 23 ; and life; Judith xii. 18. — navag rag rhuspag r? jg yivsffsug /aou, all the days since I was born. The metaphor is taken from a round wheel, and is very appropriate: for as a wheel is turned about with great velocity; so it is with the sphere of heaven, and the nature of man; and this being set on fire while it revolves, soon breaks out into a blaze in every part, so that the fire seems not only to be borne in a circle, but also to be a circle. Respecting the flaming wheels of the Divine throne, see Dan. vii. 9. — ourwc, so) This word not read in the African copies, has been introduced into this place from the beginning of the fifth verse.1 If the apostle had intended to use it a second time in this comparison, he would have used it at the beginning, and not in the middle of the Apodosis, ouru xal v\ yXZxrca vZp. A few copies, but those of great authority, omit ourug. Isidorus of

“ Quid mirum, noscere mundum Si possunt homines, quibus est et mundus in ipsis Exemplumque Dei quisque est in imagine parva?”

Coriolanus. — “ If you see this in the map of my microcosm/’ — T.

Pelusium in particular joining them. There are three comparisons beginning with 7de, /dot), idov (ver. 3, 4, 5). The third comparison lias its Protasis in the middle of ver. 5 : idov 6\/yov nup fauxi jv vXyv dvd-rrer the Apodosis begins at the beginning of ver. 6, and consists of two declarations, the former of which is as follows: xai 37 y\uc<sa rrup, 6 xoa/xog r/jg dhxiag (supply hriv) : the other is 37 yXuffffa xadiffrarai ev ro7g /xi'kiCiv 7][JjUv 37 Grri\ovGa 0X01/ to ffu/joa. In this second declaration 37 y\u<roa, the tongue, is as it were the Subject, and is repeated a second time by way of Anaphora1 and emphasis, as far as the particle ovrug • the predicate is xadiararai — ro au/xa, in this easy sense; the tongue is that which defiles the whole body. Between these two clauses ovrug seems to be out of place; so far is the sense from being impaired by the removal of ovrug. This is followed by the explanation, inasmuch as being that which both inflames and is itself inflamed, etc.; where, by a metaphor from the universe (the macrocosm) to man (the microcosm), the wheel, or higher sphere (comp. Ps. lxxvii. 18), is man’s rational nature itself; but hell is the lower part, the heart. The tongue, situated in the middle, is inflamed by the lower parts, and inflames the higher, being itself a world, or orb of iniquity. Thus I hope that those things which Wolf has remarked on this passage, will be explained; and I am quite willing that the things which I have said should be compared with the interpretation of Baumgarten. — xad'usrarui) The same word occurs ch. iv. 4. — gxiaovgu, defiling) as fire, by smoke. — xat <p\oy/- %ou<ra xai (pXoyi^oiMsvri) inasmuch as being that which both inflames and is inflamed. The passive is put after the active form; for the man who sins with his tongue, departs more and more out of his own power.

7. Tap, for) Nothing is more violent than fire. — tpvaig Oripluv, the nature of beasts) A Periphrasis, for Oripiu, beasts. — da^d^irai xai dtdd/xa<srai , is tamed , in a passive sense ; and has been tamed [has suffered itself to be tamed], in a middle sense. — rr\ <pvoei [in obedience] to the nature of man) The dative case denotes the obedience of those things which are tamed.

ver. 7. — ovdeig, no other; scarcely each individual himself. — dxardaytrov xaxov) an unruly evil. Phocylides, Xaog roi xai vdup

’ See Append. The frequent repetition of the same word in beginnings.

JAMES III. 9-12.

especially the evil is not to be restrained, when 1 it swells with deadly poison.

9. ’Ev abT7) — xa/ sv avry, with this itself — and with this itself) A very expressive phrase. — ©so*) God. Kvpiov , Lord2) is the reading of the Alexandrian, Colbertinus 7, and Syriac texts. Baurngarten acknowledges the error; for God and Father is a common title, but not Lord and Father; but he adds the ancient Vulgate or Ita lian Version. In the Reutling. M.S. it is so read ; for the copyists frequently use the name of God, and Lord , without distinction ; but the other Latin Manuscripts, with one consent, read God (wherefore many of them also omit the particle ety which immediately follows), and thus Cassioderusy in his Conplexiones, and more fully in the preface to his Commentary on the Psalms. — xa/' nar'epu) Baurngarten remarks, on the authority of Mill, dz is wanting in the Arabic and AEthiopic Versions.— yeyovorug) The Alexandrian and Colbertinus 7, read yzyznripevoug;3 and, in addition, notice that 5s is to be read for xa/'. Mill also reads xa/' : Kuster , ds. The latter also reads yzysvriA^ovg with a single v. — xa0’ 6(j,oiw(Uv @so\jy after the likeness of God) We have lost the likeness of God : there remains however from that source a nobleness which cannot be destroyed, and this we ought to reverence both in ourselves and in others. Moreover, we have remained men, capable, by the Divine blessing , of being formed again after that likeness, to which the likeness of man ought to be conformed. They who curse, hinder that effect. Absalom has fallen from the favour of his father, but the people still recognise him to be the king’s son.

10. ’Ex rov ai irov erofiarog e^spyssrai svXoy/a xcci xarapa, out of the same mouth proceedeth blessing and cursing) Ps. lxii. 4. (Septuagint) ru) ffrof/jan avruv svXoyovvy xa/' rrj xap5/a avruv xa rripuvroy they blessed with their mouthy but in their heart they cursed. — ov %p?i, there is no need) that is, it is by no means becoming. — ruvra ovrco, these things so) these good things, with the evils mixed up with them in such a manner.

12. M?) dvvuraiy is it possible ?) He now prepares a transition from the mouth to the heart. He had said with regard to the former, There is no need [it is not becoming] ; he says respecting the latter,

1 So Beng. seems to take psaryj, when it is full , etc.— E.

2 ABC Vulg. Syr. Memph. read K vpiov. Rec. Text reads 6zov with MSS. of Vulg. and later Syr., but no other very old authority. — E.

8 But BC read ytyovoroig. — E.

JAMES III. 13-15.

a salt spring produce sweet water ) viz. bvvcircu (to be supplied). Thus the most weighty authorities, Colbert. 7 ; Cov. 4 ; Gen. ; JEth. ; Copt. ; Lat., and the Syr. The Alexand. reads ojts ccXukov. Baumgarten has a long dissertation in favour of the more generally received reading: Exam., p. xxxii. You will see my reply in App. Crit., Ed. ii., on this passage.1 The apostle had said in ver. 11, that it is not befitting that two contraries should proceed from one source; he now says, that nothing can proceed from any source whatever, unless it be of the same kind. Salt (water), in the nominative case, has the force of a substantive, as just before, sweet and bitter. In Hesy chius jj, i) QuXaffffu, the sea. In James, dXvxov has a wider meaning, a lake or spring of salt, pouring forth water. — ovrug, thus, is used before the word salt, now in particular, because this resemblance, already represented in the 11th verse, puts on here a more strict propriety,2 and in this place contains the Apodosis itself, which is about to be added immediately, in plain (unfigurative) words.

13. Tig, who?) All wish to appear wise ; though all are not so : see App. Crit. on this passage.3 — dei£uru, let him show) by deed, rather than by words. — xaX^g ava<rrpo<p7jc, a good conversation) The opposite is found in ver. 16. This good conversation itself is described, ver. 17 and 18, compared with 1 Pet. ii. 12. — sv npu\jrr,ri aocpiag, with meekness, with which true wisdom is connected.

14. ZrjXov n/xpbv, bitter emulation) Emulation is not condemned, when exercised with kindness; nor anger, accompanied with kindness, and proceeding from faithfulness and love. — /uri, do not) They boast and lie against the truth, who, when they have bitter emulation, still give out that they themselves have wisdom. — w xaruxotvyctff&s) The Alex, and others read /xj? xu-oyatifc.* See App. Crit., Ed ii.

15. ['Ai/wtfei/, from above) ch. i. 17. — Y. g.] — Wr/uog, earthly) not heavenly, such as descends from the Father. — ^vyixri, animal) not spiritual, which is from the Holy Spirit. Comp, animal, 1 Cor. ii. 14; Jude 19. This is a middle term between earthly and devilish.

1 ABC corrected and later Syr. omit ov-rag, which Rec. Text prefixes without very old authority. ABC Vulg. Memph. Syr. read ovts d'hvx.ov y'Kvx.v. But Rec. Text without any old authority except later Svr., reads ovhpctx TrriyY) uT^vkov Kcci y'KVKV. — E.

2 i.e. It is more strictly in accordance with the simile that u.’Kvkov should be supposed to send forth y'KVKV, sweet water, than that a Trjjyo?, as in ver. 11, should send it forth. — E.

3 Inferior authorities read u tig. — E.

JAMES III. 16-18.

— daipoviudrisy devilish) such as even devils have: ii. 19 : not that which Christ gives.

17. What is the character of that wisdom, is known by the effect. James thinks it unworthy of the name of fruit. Comp. ver. 17 and

18. — ftuv (pauXov Kpay/jju, every evil work) The force of the word every , is plain, if the sentence is thus put : Every work which arises from that source is evil. The antithesis is, full of mercy and of good fruits , etc.

17. Upurov fisv ayvri sffnv , first of all is pure) Pure from earthly, animal, and devilish defilements. He here anticipates, as it were. Being about to commend peace , he first removes that unholy peace with the world, which collects together and cements in one indiscriminate mass everything that comes in its way : i. 27, at the end, and iv. 4 throughout. Thus also, cleanse your hands , etc. : iv. 8 ; 1 Pet. i. 22. — fi'sv, indeed) in ver. 18, ds, hut , follows. — e/p'/ivixii, peaceable) The whole ; the parts follow. — i'Kiux^g) gentle (indulgent), lenient, not harsh in cases where the question is as to the duties of a neighbour (the duties which a neighbour owes to us). — suer u6r\g) tractable , easy, not morose, where the question is as to the fault of a neighbour.— / istTY) iXsovg , full of mercy) where the question is as to the misery of a neighbour. — xapnuv dyotdwv, of good fruits) There follow two more distinguished fruits, and worthy of special commendation to those whom he addresses: not judging and without pretence. — u&idxpirog, not judging) It does not make a difference (discrimination or distinction) where it is not necessary ; for instance, between the great and the humble. Hesychius adidupopov, udidxpirov. It embraces all things which are good and just : it rejects all things which are evil. It acts without any difference (partiality), not harshly esteeming one in preference to others.— dvvffoxpirog, without pretence) removed from pretence and flattery, which is exercised directly towards the powerful, indirectly towards the humble, by harshness.

18. K ctpffbs ds bixuioGvvTig iv eipvjvri, but the fruit of righteousness ps] in peace) So Heb. xii. 11, note. The fruit of righteousness is most abundant ; although that fruitfulness does not immediately appear at the beginning. Righteousness is peaceable ; peace is fruitful. — iv eipijvri ffrtiip&rai, is sown in peace) The expression, is sown , is in accordance with the word, fruit. Peace is described, ver. 17. Respecting the sowing and the righteous , see Ps. xcvii. 11, in the Hebrew. — roTg 'Toiovtiiv iiprivriv, for them that make peace) The dative expressing an advantage, with the force of limitation. See the opposite, iv. 1, 2.

CHAPTER IV.

1. Tlodev, whence ?) James hints, that many persons often seek the

causes of contentions, though they are evident. — noke^oi xai /a a^a/, wars and fightings') opposed to u peace;” on which he treats in ch. iii. Fighting is the active carrying on of war. There follows shortly afterwards in ver. 2, ye fight and war. An inverted Chiasmus. Ka/ IL&yui sv O/A/i/, but the Alexandrian MS. in the lesser Oxf. edit., h v/nTv, xai nodtv for Mill, as usual, does not notice the order of

the words. Uodev is also inserted before ptaycu in L. andN. 1. There may be something remarkable in this variety.1 — evrsvdsv, hence) The reference is to pleasures (ijdo vuv), of which mention is expressly made immediately (comp. ver. 3), and is implied in ch. iii. — Grpurevo/joemv, which war) The same word occurs, 1 Pet. ii. 11. — peXeciv, in the members) The body is the first seat of war: thence there follows the war of man with man, of king with king, of nation with nation.

2. ye desire) A kind of Anaphora2 whereby the sentiment is repeated with increased force. Ye desire , with disposition towards an object ; ye hill and envy , with the action and disposition of individuals against individuals ; ye fight and war , with the action of through hatred and envy. One sentiment is expressed by two words. The same verb occurs, ch. v. 6. He who covets any object, desires that the former possessor may be removed out of the way. He speaks of murderers, as in ver. 4 of adulterers. Comp. 1 John iii. this Hebrew reading, holding a middle place between the others, is 3 well supported by the Halle reviewers. And the tenor of the whole Epistle of James has a very close resemblance to the whole of this Psalm. See notes at ver. 7, 12, 14, i. 3, iii. 10. See also Ps. x. 8.

1 ABC support the second node v, as do also Memph. and later Syr. But Rec. Text omits it with Vulg. BC Vulg. place h vp'iv after pox-^cti . But A before kx\ nodev. — E.

2 See Append, on Anaphora.

8 See note on chapter ii. 23.

JAMES IV. 3-5.

— ovx eyjre 5?) See App. Crit., Ed. ii., on this passage.1 — did, on account of) This agrees (coheres) with the threefold clause, and ye have not; and ye cannot obtain; but ye have not. — /4 r\ uireTaQai, your not asking) For the lustful, the murderer, and the contentious man, cannot pray.

3. K ai ov \u/Jj(3 avers, and ye receive not) He does not here say, ye have not. To ask and to receive are relative terms. — uire/'ffde, ye ask) Now he refutes others who wish to appear somewhat better than these.

4. M or/oi %ai /xoiydkideg, ye adulterers and adulteresses) Men and

women are involved in such a war, and break the promise which they

have made to God. — r\ piklu rov kog/aov, the friendship of this world)

The way of the world is pleasure, ver. 3. — -e yfpu, enmity) 1 J ohn ii.

15. '^yfpd (the adjective, hostile) is the reading of Steph. i. Lat.

1 have passed this by, as it injures the sense : for syQpcc and <piXid ( hatred and friendship) are opposed to each other.2 — og dv ovv, whosoever therefore) In this second clause, something is added over and above to the former sentence, by the introduction of the words (3ov\?i()ri, shall wish , and Ttadierarai, becomes . — iy^pog, an enemy) who will obtain nothing by prayer. — xa&'iGrarat) a middle verb, that is, renders himself.

5. Ke vug) in vain , without effect , so that it matters nothing to guilt or to salvation. Whatever things the Scripture says are serious. We ought to reverence every word. — keys/, saith) not kake?, speaks , saith the things which follow. — npbg <pQovov) against envy. This noun (pdovog) does not occur in the Septuagint, and it does not seem probable that James should have wished to make so great a change in this verse, and yet, in ver. 6, have made an exact quotation from another passage. We may infer from this, that the quotation here is from the Scriptures of the New Testament : for the writings of the New Testament, as well as the Old, are reckoned in the Scriptures ;

2 Pet. iii. 16. Some refer it to Gen. vi. 5, 3 ; or to Num. xi. 29 ; or to Prov. xxi. 10 ; or to some lost book. But the words of James are near enough to Gal. v. 17, and following verses; where <p06vo /, envyings , are placed among the works of the flesh, and the spirit is said to have desires contrary to the flesh, and they who are led by this spirit are not under the law , but under grace. But this passage agrees especially with 1 Pet. ii. 1, 2, 5. Laying

1 AB Vulg. omit Ss. Rec. Text retains it without any very old authority. — E.

2 Lachm. with Vulg. accents it e^poi, inimical. But Tisch., with G and many versions, tx,0pa.. — E.

JAMES IV. 6-8.

aside — envytngs, desire the milk of the word — a spiritual HOUSE. And that which here follows. But He giveth more grace, agrees with that, the Lord is gracious, ver. 3. He who has this passage of St Peter well impressed upon his mind, will altogether recognise the reference of St James to it. Nor does the chronological order of the epistles stand in the way. Thus James not only concurs with St Peter, but also with St Paul. — <pd6vov) The friendship of the world necessarily produces envy: the Spirit, wdiich has taken up His dwelling in us, does not bear envy. — r'o nvfv/j,u) The Spirit of grace and love. — xuruxrjfcv) takes up His dwelling. — ev jj/a/v, in us) Sons, of the New Testament.

envy. — didu<n, He giveth ) God. — >iys/, it saith) the Scripture, ver. 5. James confirms the authority of Solomon, whom he quotes with great propriety, when he would dissuade us from the hinderances to wisdom. — o Qzbg—^dpiv) Prov. iii. 34. Septuagint has K vpiog — the rest in the same words. James altogether agrees with Peter: see 1 Pet. v. 5. — bnzpriydms, the proud) Pride is the mother of envy, respecting which see ver. 5. The Hebrew is scoffers, such

are they who think that the Scripture speaks in vain. — dvTiruGffsrui, resists ) In the Hebrew He will laugh at. The humble are of such a spirit, that if it were possible for God to require the service of any one, they would afford it; but the proud endeavour to resist Him, as Pharaoh did; therefore He repays each according to their own deservings. He resists the proud, but He gives grace to the lowly. — %ap/v, grace) He, to whom God gives grace, learns to lay aside all envy.

soul, submit thyself to God. This exhortation, submit yourselves, agrees with the lowly, ver. 6 ; and after an intermediate explanation of this submission, it is brought to a close in ver. 10 : comp. 1 Pet. v. 6. — dvrlffryjrs — d<p resist — from you) The opposite follows,

Draw nigh — to you. Comp, resist, 1 Pet. v. 9. — diu(36\u, the

devil) who is proud, and especially tempts men by pride; the enemy, under whose banner pride and envy are enlisted in the world. — pfugera/, will flee) as overcome. A word of joy, 1. John v. 18.

8. ’Eyy/trare, draw near) The flight of the devil is followed, in the order of nature rather than of time, by an approach to God, in holy prayer, ver. 2, 3. — v/ytz?. He will draw near) as propitious. A most joyous word. — xa0ap/<rars, cleanse) That you may be able to put to

JAMES IV. 9-12.

flight the devil. — dy vicars, purify) that ye may be able to approach God, having laid aside adultery of soul. — d/^v%oi, ye double-minded) who give yourselves both to God and to the world, ver. 4. The form of address varies in this Epistle; and at one time they are addressed as holy brethren, at another time as sinners, at another time as waverers. The double-minded man is at fault in heart; the sinner, in his hands likewise.

9. TaXaigrupijcars, be afflicted) that ye may be weaned and estranged from the world. This is a blessed affliction. He does not here add, howl , as ch. v. I.1

11. Mj? %araXa\e?re, speak not evil) He now notices other excesses of a restless soul ; having in ch. iii. spoken of rest, and in the beginning of ch. iv. of confusion. — rbv adsXpbv, his brother) The article is here used, though not with adsXpov. The equality of brothers is violated by evil-speaking, but more so by judging. — xpivu vofiov, judges the law) For he acts, just as though the law itself could not perform that office, which a man of this kind pounces (flies) upon. — si bs, but if) If you judge, you are a judge. The figure Ploce.2 — vo>ou, of the law) After this passage, the Law is not expressly mentioned in the volume of the New Testament, since it does not occur in the Epistles of Peter, John, and Jude, or in the Apocalypse.

12. 'o vofxoOsTris) There is one , namely, the Lawgiver , God , who is able , etc. The Alex, and Lat. add xai xpirrig, and many and weighty authorities confirm this reading ; but I formerly preferred the received reading to this fuller one.3 Baumgarten often asserts, that I am not consistent with myself. But it is commendable to change one’s opinion for the better ; though at the same time he has never proved that I am at variance with myself. Consult App. Crit. Ed. ii. on this passage. — 6 buvd[Asvog, who is able) It is not ours to judge, especially when we are not able to carry into execution. — cZxsai) Ps. Ixii. 1 : reap avrov yap r'o ffwrripiov g,ov, u for from Him is my salvation and the same psalm, ver. 3, 7, 8. The Lat. [“ perdere et liberare”], inverts the order of the words, as the Scripture often does : to kill and to make alive , to wound and to heal , to cause sadness and to com-

1 tig xctTVjCpeioiv, into heaviness [falling] of countenance) The same phrase as the German Kopflidngen. Comp. I Kings xxi. 29 ; Is. lviii. 5 ; Mic. vi. 8. They who carp at others on this ground, are generally themselves such as have need above other men to let fall the countenance. — V. g.

2 The figure Ploce is, when a word is used twice, so that in one place the word itself is meant, and in the other its property or attribute. See Append.

3 AB Vulg. add xotl xpnvig. Rec. Text, without any very old authority, omits these words. — E.

VOL. V.

fort. See App. Crit. Ed. ii. — ov d's) The Greeks alone, and but few of these, read av: 1 and these Baurngarten would not endeavour to extend into a great number, did he not place too great confidence in the critics who revise the manuscripts according to the text of Erasmus. Comp, again App. Crit. Ed. ii. In criticism, this rule has great weight: That which is wanting cannot he numbered, Eccl. i. 15. — r/c, who ) A feeble person. — r'ov erepov) Many read 6 xpivuv r'ov nXriffiovj2 and thus the Syr. plainly reads: comp. ch. ii. 8. The Greek word srepog is usually translated by another word, which means a companion, not a neighbour.

13. "Ays vuv, come now ) The interjection used to excite attention,

ch. v. 1. — Xsyovrsg, ye who say) In plain terms, ye who boast: ver. 16. — (fy][jispov avpiov, to-day or to-morrow) One says, to-day; the

same, or some other person, says, to-morrow, as it suits his convenience; as though he had a free choice, y avpiov, Beza; and my note in the Gnomon was formerly in accordance with this reading; afterwards, in the course of inquiry, I preferred xa/' avpiov.3 See App. Crit. Ed. ii. — nopevaufieQa, x.r \., we will go, etc.) The Subjunctive [ let us go] makes the language modal,4 and suggests urgent reasons for actions. — r^e) This is put instead of a proper name, as 6 dsTva. — xa /', and) The repetition of the conjunction, and, expresses the will of a mind at ease. — sviavrbv eva, one year) They thus speak, as though presently after about to deliberate also respecting years to come.

Crit. no/a, Ps. lxii. 10. — r\ life, on which the action of tomorrow is suspended. — urfiig, a vapour) A diminutive. — yap, for) From the question the particle is repeated in the answer: this gives force. — sffrai, shall be6) See App. Crit. Ed. ii. The expression ro avpiov, to-morrow, confirms the probability of the sense in the future,

1 AB Vulg. support be. Rec. Text omits it, without any very old authority save that of Theb. Version. — E.

2 AB Vulg. read ttaWoz/. Rec. Text, without very old authority, erepov. “The margin of both Ed. as well as the Germ. Vers, of Beng. prefer n^nolov.” — E. B.— E.

3 B Vulg. and Elzev. Rec. Text have ij ; and so Lachm. A and later Syr. have xui ; and so Tisch. and Stephens’ Rec. Text. — E.

4 See Append, on Sermo Modalis. — E.

5 A and later Syr. have r : and so Lachm. Tisch. with more modern authorities, to. Vulg. has in crastinum or in crastino. B omits the word. — E.

6 B and later Syr. have yap lore : so Tisch. and Lachm. But A has IVra/ ; Rec. Text, yap eortv : so Vulg. ; but no other very old authority. — E.

ecrrai, and so does the whole discourse concerning future time: ver.

15. ’A vtj rou Xsyeiv v,aag, whereas ye ought to say) referring to ye

that say, ver. 13. An Imperative is here implied, rather say thus. — xa /, and) If the Lord will, we shall BOTH live and act. We shall both live, is part of the Apodosis;x for, if it were part of the Protasis, and would not be placed before we shall act. Ka /' Zjidufii v is

expressed in Latin by si vixerimus , where the si is incorrectly added, and the xai which follows, incorrectly omitted ; for xa i

(i. e. vivemus) belongs, as we have said, to the Apodosis : and the boasting man so speaks as though he had in his own power, (1.) the particular kind of action, (2.) the action, and (3.) life; whereas (1.) the life of men, (2.) action, and (3.) the particular kind of action, depend entirely on tfie will of the Lord. See again App. Crit. Ed. ii. — Zfecnfitv'1 2 <roii]du^sv) The Subjunctive gives to the discourse an expression of modesty.3

16. Kavy^adOs iv raTg aku'Cpniuig, ye boast in your arrogant pretensions) Their arrogance is expressed in the words, we will go — we will get gain; their boasting is implied in their presuming upon the time. — rrovripa, evil) The opposite is good , ver. 17.

17. Eldon, to him who knows) A brief conclusion, leaving the haughty to themselves. — w, not) A sin of omission.

CHAPTER Y.

1. 0/ crXoucr/o/, ye rich men) \who have neglected the true enjoyment of riches in doing good, ver. 2, 3. — Y. g.] In the writings of the prophets, foreign nations are often addressed by apostrophe, although the prophecy would not come into their hands, but to the Jews. Under the same figure, the apostle speaks of the rich, though he does not so much write to the rich themselves, -who are destitute of faith, as to the saints, that they may be induced to bear with pa-

1 This is the punctuation also of Lachm. But Vulg. “Si Dominus voluerit et

(Amiat. omits Si, which other MSS. here insert) vixerimus, faciemus hoc aut illud.” So Tisch E.

2 AB read tyoopiv xotl Trotviaopei/ ; Rec. Text, without very old authority, tyffaftsv and %or/iaa[A£v. — E.

3 As making the future contingent. — E.

JAMES V. 2-5.

tience the violence of the rich, ver. 7.— ra\uivup/oug9 miseries) This was written a few years before the siege of Jerusalem. — Ivtpyophaig, coming upon you) unexpectedly and swiftly.

2 2g<r^-rg, are corrupted) The grasping avarice of the rich is set forth. — <friTGf3pwray moth-eaten) Job xiii. 28, Ipdnov 67ir6fipurovy a garment that is moth-eaten.

3. * O log ccvrcovj the rust of them) Synecdoche. Even the rust of their riches and garments will be a proof of the bondage in which their possessions were so held, that they were of no profit to any, but lay unemployed, without any return. — v/aTv, to you) against you. — <pdyera/y shall eat) with death. — <fdpxagy your flesh) while yet alive : he does not say xpsa. — ug nop, as fire) A proverbial expression, respecting swift and total consumption ; whereas the process of rusting was before slow and partial. — sv ia^draig rgLip(ugy in the last days) Men are accustomed to lay up treasures for the time to come : ye have collected it too late ; you will not enjoy it. The same phrase occurs, 2 Tim. iii. 1, where see the note. The apostle here sets forth the coming of the Lord for the terror of the wicked ; in the 7th and following verses, for the comfort of the holy.

4. lKpd^6iy crieth) A cry ascends to heaven respecting those sins in particular, about which men are silent,2 as unchastity and injustice.3 Both the hire (of the labourers) kept hack , and the labourers themselves send forth that cry. A double cry. — iiGe’kyiXv&aaiv, have entered) The antecedent is here put by Metonymia for the consequent. The meaning is, Now the Lord comes as Avenger.

5. ’ErpupiiGarey ye have lived in pleasure) with specious delights, which you have supported from that very hire. — ivi rjjg yijgy on the earth) now about to be laid waste. — xai hvaruXtiaarsy and ye have been wanton) with luxury, sordid and mad, and wasting yourselves. Luxury (rpvpri) produces 'wantonness (avardXrpf ; and wantonness is closely joined to slaughter (r?j apayfi). James describes together the pleasure and the cruelty of the rich, as is suitable to the grada-

1 ruv oipiYiadvruv, who have reaped) It is remarkable, that though so great variety of injustice exists, Job xxii. 6-9, xxiv. 2-12, xxxi. 7, 13, that particular one of harvest -reaping should be the only one specified here. — V. g.

2 Or those sins which have a way of escape open to them in violence, so as that they may not pay the penalty in this world. — V. g.

3 In our days, on account of the want of ecclesiastical discipline , the whole life and conversation of all Christians, who are so called, constitutes almost, so to speak, one crying sin. In which respect the fault lies with, not merely the daringly wicked, but also those who, when they discharge public functions, are too cold and inert in action. — V. g.

JAMES V. 6-9.

tion. — ug ev Tjfispcf, tpayris, as in the day of slaughter) An adage. The slaughter here intended is not that of the rich, but of oxen and sheep, etc., for banquets. The JEthiop. omits it J Mill approves of the omission. Baumgarten blames me for not refuting that approbation; but I have sufficiently refuted such matters, Appar. p. 443 (Ed. ii. p. 78).

6. Karsdixdfftxrs, s<povev<tare9 ye have condemned , ye have hilled) The omission of the conjunction expresses haste.1 2 Compare again App. Crit. Ed. ii. I feel grateful to Baumgarten ; for while he brings forward no reading more worthy of remark^ as omitted by me, he remarkably confirms the fulness of my choice. — rbv bhiaiov, the Just) A distributive meaning in the singular number is admissible, denoting any just person, as the wicked get each into their power; but especially Christ Himself, the Just One , Acts iii. 14, who was slain by Jews and Gentiles ; and afterwards James, the writer of this Epistle, who was surnamed by the Hebrews the Just , whose slaughter is here divinely foretold. The present tense is suitable, He doth not resist you; by which clause, following as it does without a conjunction, it is likewise intimated that by the very patience of the Just One the wicked goad themselves to slaughter. Comp. Wisdom ii. 10—20.

7. O 5v, therefore) Whatever the wicked may do in the meantime. — vrupovff/us, the coming) ver. 8, 9, 12. — rov Kvpiou , of the Lord) Jesus Christ. — sTcds^srui, waiteth for) obtains by waiting, at the harvest.

shall reap, Septuagint, end'e^era /, Hos. viii. 7. — r/juiov, precious) the reward of labour and patience. — sue, until) To be taken with — and hath long patience. He does not cease before (he receives it). — av) See App. Crit.3 — hd(3f) he receive, from heaven. — ‘irpui^ov) the early rain, after sowing. — o-s^uov) the latter rain, when harvest is now near.

8. 'H Trapcvff/a, the coming ) which will also bear precious fruit. — yjyyixs, is come nigh) The apostles said this with truth : although those times intervene which are spoken of, 2 Thess. ii. and in the Apocalypse. Comp, the note, Acts ii. 39.

9. M)$ <rrevu£ere, do not groan) through impatience. — ha firi xpidrjre, that ye he not judged) by the Judge at His coming. Groans are injurious, both to those by whom, and those against whom, they are

1 AB Vulg. Memph. omit dg, but support iv pee pec (yipeepccig) vtpccyvig. Rec. Text prefixes the ag without good authority. iEthiop. Vers, omits all the words. — E.

2 Cod. Amiat. of Vulg. puts an “ et ” before “non resistit.” — E.

3 B supports u.v (judging from the silence of collators). A, Theb. and later Syr. omit oiv. — E.

uttered: see App. Crit. Ed. ii.1 — 6 Kp/rijg, the Judge ) that is, Christ, whose office they usurp, who unbecomingly groan, and anticipate the time of judgment. If Baumgarten shall show by any mark that the article was not read by Stephanus, I shall affirm that the article did not fall out by accident at the beginning of the line.2 — Ovpuv, the doors) A very close approach: Matt. xxiv. 33. — effrrixev, has placed Himself) stands, always hearing everything.

10. ’a bsX<poi /nov, rr\g nuxotfaQiicig) The vindication of this reading is to be found, App. Crit. Ed. ii. on this passage.3 — rye KuxonuOeioig, the enduring of evils) lest you should think that any strange thing has happened to you. The word xuxoKude? occurs, ver. 13. — roi/g npotpYirag, the prophets) who were singularly persecuted in their time, and therefore blessed : Matt. v. 12. — eXaXriffav, have spoken) How great was the violence of the world, and the patient endurance of the prophets, is here intimated.— rQj ovofian, in the name) The obedience of the prophets in praising the name of the Lord is intended: !v is understood, as at Matt. vii. 22 ; Lev. xix. 12, Septuagint.

11. ’ldoi>) See App. Crit. on the passage. — rovg Irropehuvrag, those who have endured) in preference to those who have lived luxuriously. The Alexandrian Codex and Euthalius give weight to those which read vrrofieimvrag.4 — vno/Aovriv, endurance, patience) James returns to the subject with which he began : comp. ch. i. 3, note, mpn, Septuagint, v-iro^ovri, in Job xiv. 19. It here marks constancy attaining to the desired object. — ro rtXog Kvp/ov) the end , which the Lord gave to Job. — elders , ye have seen) There is the same use of the word, with respect to a transaction long ago past, Heb. iii. 19. Patience and its end are in consonance, ch. i. 4 ; Matt. xxiv. 13. J ames is not silent respecting the end of the patience of Job. — or/, [“ that”] since) This depends upon the words immediately preceding. It is a continued sentence. Patience is twice mentioned, and the Lord is twice men-

2 AB read the 6. But Stephens* Rec. Text omits it, which perhaps was not “ by accident,” as Beng. thinks, since some few cursive, and therefore inferior, MSS. omit it.— E.

3 AB Vulg. omit fiov. Rec. Text omits it, with Syr. and Memph. Also AB and most Versions put cihhQol before x.a,Korru6uoLg. Rec. Text puts it after xotxoTr. without good authority. — E.

4 AB Vulg. and both Syr. Versions read vrr opttiuotvrctg. So Lachm. rightly. Rec. Text, with Memph. and Theb. Versions and inferior Uncial MSS., reads vTFopcivovToig: so Tisch. But this does not suit the connection so well, which plainly refers to those who had in former times endured. — E.

JAMES y. 12-14.

of compassion and mercy, long-suffering and very pitiful. — ‘roXiWXay- Xvog, very pitiful) He does not lay upon the patient more than he is able to bear. — oiar/p/im) He mercifully gives a happy issue. The figure Chiasmus: o/yr/p/joojv, from s7xw, to yield, denotes a tender affection even without respect to calamity or misery, as David says to the Lord, ‘pmK, Ps. xviii. 2.

12. M?} 6/4viWs, do not swear) for instance, through impatience. The proper use of the tongue in adversity is set forth by way of contrast in ver. 13. — m re rov ovpavov , neither by heaven) Matt. v. 34 and 35. — bfiuv ro vat , vat, let your yea be yea) Let your yea he the same in word as it is in deed [reality]. — vko xpttiv, under judgment) Comp. ver. 9. This, as I have said in the Apparatus, is in agreement with the tenor of the whole Epistle.1 In Baumgarten , Nec has crept in, instead of Hoc. I mention this, lest he should seem to be at variance with himself.

13. Tlpotevyhtidw 4 /aXXsrw, let him pray ; let him sing psalms) It is allowable also to sing psalms in adversity, and to pray in prosperity: but in adversity the mind in general is less able to endure the singing of psalms ; and that which the mind endures ought rather to he done. They were especially accustomed to do this in public in the assembly of the faithful ; as the antithesis shows, let him call for , as applied to the sick : ver. 14.

14. npsfffiurepoug, the elders) For while they pray, it is much the same as though the whole Church should pray. — dXs/^avrsg avrov sXatu, anointing him with oil) That which Christ had committed to the apostles, Mark vi. 13, was afterwards continued in the Church, even after the times of the apostles : and this very gift, remarkably simple, conspicuous, and serviceable, was of longer continuance than any other. See an instance in the works of Macarius , p. 272. And Ephraim Syrus has a remarkable testimony, (fv/n(3ovX . ocr. : ’Eav o/xoi lo/uiav prXripuv aXelprig tXalu rov xu/xvovru, x.r.X. : If in discharge of thy office , thou anointest the sick with oil . It even seems to have been given by God with this intent, that it might always remain in the Church, as a specimen of the other gifts : just as the portion of Manna laid up in the ark was a proof of the ancient miracle. It is clear that James assigns the administration of this oil to the presbyters , who were the ordinary ministers. This was

1 AB Vulg. both Syr. Mempli. Memph. Theb. read v^ro Kplciv ; and soElzev. Rec. Text. But Stephens’ Rec. Text has tig vrrroKpivtv, with inferior authorities. — E.

the highest Faculty of Medicine in the Church, as in 1 Cor. vi. we have its highest Judicial order. O happy simplicity! interrupted or lost through unbelief (dmor/uv). For inasmuch as the Latin Church has its extreme unction / and the Greek Church its sv^sAa/ov, from the force of experience, they assign much less efficacy for the restoring of health to this mystery or sacrament, as they

term it, than James does to the apostolic usage. Whitaker says with great force against Duraeus, Let them use oil, who are able by their prayers to obtain recovery for the sick: let those who are not able to do this, abstain from the use of the empty sign. For the only design of that anointing originally was miraculous healing: and in the failure of this result, it is nothing but an empty sign. But the laying on of hands is also a holy outward rite, although it does not by the mere act confer the Holy Spirit. For not even in the beginning was it always used with this one design. — h, in) This is certainly not less connected with the verb, let them pray, than with the participle, anointing; whence there follows (ver. 15), the prayer of faith. — rov Kvp/ovj the Lord) Jesus Christ.

15. 'H T7)c more cog, the prayer of faith) [_He does not say the oil shall save. — Y. g.] When some of the faithful pray, the whole power of faith is spread and exercised through the whole body of the Church. James would have complained that he was greatly misrepresented, if any one were to say, that he attributed the remission of sins to works. — ;cav, and if) It may happen that a man is sick, even though he has not committed [special] sins. — apexes r/, it shall be forgiven him) the having committed sins.

16. ’e ^oyoXoyeTo&e, confess) The sick man, and whoever has committed an offence, is ordered to confess : the injured party, to pray. The things to be confessed are those 'which especially burden the conscience: he to whom the confession is made, knows better how he ought to pray, and is more stirred up to prayer. — to one another , mutually) Confession may be made to any one who is able to pray. — o<7rug iuQrire, that ye may be healed) Diseases therefore were prevalent. — koXv, much) even to the restoration of health. — icyfei, avails) even

1 This word (as its derivation shows) appears at first to have denoted the prayers which were used at the consecration of the oil with which the sick were to be anointed, but it has generally been applied to the act of extreme unction. For a full account of the word, see Suicer’s Thesaurus.

The Greek Church practises the rite of extreme unction, though its usage in this respect does not entirely correspond with that of the Church of Rome. See Riddle’s Christian Antiquities, and Willetts’ Synopsis Papismi. — T.

JAMES V. 17-20.

for another. — 3/xa/ou, of the just) who is not himself involved in any fall (lapse into sin). — evepyoufi'evr), having efficacy) Efficacy is followed by a favourable hearing: it is by this that prayer avails. There are therefore three things: (1.) efficacy of prayer; (2.) a favourable hearing; (3.) rb the availing. This at length follows

from the two former. The first is internal in the mind of him who prays: the third produces effects even on outward things.

17. ’H\!ag, Elias) The whole effect of prayer is supernatural, and so far miraculous, though it does not appear so externally. — l/xoio- KuOrig, subject to like passions) The same word is used, Acts xiv. 15 : having the same vdOri, passions , the same afflictions of mind and body, which might not seem capable of such efficacy (evepyeid). — '■-poGsuyfi *poffrrj£a-o, he prayed with prayer) While the idolatry of Baal flourished, he used prayer only, but that earnest : employing no other instrumentality for the production of this result. The Hebrew phrase itself, in which a verb is joined with a substantive or a quasi-substantive, always denotes something vehement : for instance, dying thou shalt die ; shalt so die, that it may deserve to be called death.

been abolished. His gesture in prayer is described, 1 Kings xviii. 42. — -xai i] yij, and the earth) xa/, and so. — aurjjg, her or its) though a little before it had not been able to produce it.

19. ’A ds\<po/j brethren) James, under the guidance of the Holy Spirit, avoiding a multitude of words, brings the Epistle to an end. I, he says in this Epistle, seek your salvation ; let every one face to face [not absent as I] seek the salvation of his neighbour. Comp. Heb. xiii. 22. — rig, rig , any one , any one) Every one ought to seek the salvation of every one. — ^XccvriGfi, shall be led aside) through sin. — rig , any one) whoever it shall be [that converts him], that [soul so converted] shall be his gain. An appropriate ending of the Epistle.

20. T/vutfKsrco, let him know) both the one who converts another, that he may be more intent upon it, and the one who is converted, that he may be led to grateful obedience. — guig&i, he shall save) The Future : it shall hereafter be evident. — abrov, his soul) the sinner’s. A great work. — ix Qav&rov, from death) which will destroy (swallow up) the sinners. The connection is : not only in diseases

1 'rrpoaivxy 'rpoav^ecro. Thus also Luke xxii. 15 : srndvpt.nijtt,,

With desire I have desired; i.e. earnestly desired. John iii. 29: ycupci xuipei, rejoiceth with joy; i.e. greatly rejoiceth. Also 1 Thess. iii. 9. — T.

JAMES Y. 20.

of the body, ver. 14, do you succour one another, hut also drive away the death of the soul. — zuav-^s /, shall hide ) impelled by that same love, under the influence of which he recalled him when in error; 1 Pet. iv. 8, note.1 — n rhriOog u/xapnuvj a multitude of sins) either the sins which the person in error had committed, and which are known to him who converts him, or those which he was about to commit.2 Steph. and ^Ethiop. read, of his sins. I know not why Steph. is inserted by Baumgarten. James concludes as though it were an ordinary book and not a letter.

1 Shall in love charitably hide, not reveal to others, but intercede with God for, the sins of his neighbour whom he converts. — E.

2 And also the sins which either had been committed, or might still hereafter be committed, by the converter or others. — V. g.

*

ON THE

CHAPTER I.

I. UsTpoc, Peter) There is a wonderful weightiness and liveliness in the style of Peter, which most agreeably arrests the attention of the reader. The design of each Epistle is, to stir up by way of remembrance the pure mind of the faithful, 2 Pet. iii. 1, and to guard them not only against error, but even against doubt, ch. v. 12. This he does by reminding them of that Gospel grace, by which believers, being anointed, are inflamed to bring forth the fruits of faith, hope, love, and patience, in every duty and affliction. The first Epistle contains three parts.

I. The Inscription, ch. i. 1, 2.

II. The stirring up of a pure feeling. He excites the

elect —

a) As those Born again of God. Here he mentions as well the benefits of GOD towards believers, as also the duties of believers towards God; and he interweaves these things one with another, by three powerful motives, to which weight is added from the mystery of CHRIST.

A) God has regenerated us to a lively HOPE, to an inheritance of glory and salvation, ver. 3-12.

Therefore HOPE “to the end” ( perfectly ),

As obedient sons, bring forth to your heavenly Father the fruit of FAITH, 14-21.

C) Being PURIFIED by the Spirit, LOYE with a PURE heart, without fault, 22, ii. 10.

b) As strangers in the world, he calls upon them to

ABSTAIN from fleshly lusts, ver. 11, and to maintain —

A) A good CONVERSATION, ver. 12.

1) In particular,

2. Servants, after the example of Christ,

2) In general, all, 8-15.

1. By their readiness to defend their faith,

and by shunning evil company, 15-22," iv. 1-6.

(The whole course of Christ, from His passion to His coming to judgment, gives weight to this part.)

2. By their virtues, and a good administration of their gifts, 7-11.

c ) As fellow-partakers of future glory, he calls upon them

to SUSTAIN adversity. Let every one do this —

1. In general, as a Christian, 12-19.

2. In his own particular condition, v. 1—11.

(The title dyu‘ rr,roi, beloved , twice made use of,

separates the second part from the first, ii. 11, and the third part from the second, iv. 12. The state even of the elders is looked upon as a state full of troubles in this life, and there ought to be a wholesome looking forward from it to glory, v. 1-4 ; and the word, submit yourselves, v. 5, also introduces suffering and endurance notwithstanding; and this seems to be the particular reason why the apostle separates these two conditions, v. 1-11, from those which he mentions ii. 12 and following verses.)

in. The Conclusion.

— *E xXzxroTg, elect) in heaven; elect out of the whole people, out of mankind. Comp, this and ver. 5, with Matt. xxiv. 24. — rra pzvid'/j/xcig, strangers) on the earth, [with reference to their heavenly country.

— V. g.] — diutKop ag n ov-ov, of the dispersion of Pontus) He addresses the dispersed Jews, James i. 1 ; although he afterwards addresses believers of the Gentiles, who are mixed with them, ch. ii. 10, note, iv. 3. He mentions five provinces in the order in which they presented themselves to him, writing from the East: ch. v. 13. Cappadocia, Pontus, and Asia, is the order in which they are mentioned, Acts ii. 9. The Epistles of Peter were formerly placed before those of John, James, and Jude: and from this circumstance all of them appear to have been called u Catholic” ( General ) Epistles, because that title is especially applicable to the first. It is not agreed upon whether Peter first sent this Epistle into Pontus, or to Jerusalem, where the Jews flocked together.

2. Kara Kpoyvuw, according to the foreknowledge) This depends upon elect . Foreknowledge is also praised (referred to), ver. 20.

It includes also good-will and love. — ©sou, of God) The mystery of the Trinity, and the economy of our salvation, are intimated in this verse, and indeed these constitute the sum of the Epistle.1 — Uarpbc, Father) even our Father. — lv ayiat^ti Uvzvfiarog, in sanctification of the Spirit) 2 Thess. ii. 13, note. — zig -brruxoriv, to obedience) That obedience is meant which is rendered through faith; ver. 22, note.

St Paul undoubtedly joins together, in the passage quoted above, sanctification of the Spirit and faith. Observe also the particles, xara, zv, zig; by means of which the bearing of the three cardinal benefits upon election, and their mutual order, is indicated. Comp. Apocalypse i. 4, 5, 6. — %a\ pavrityPov, and sprinkling) The obedient are sprinkled to the remission of their sins: 1 John i. 7. But here the sprinkling is passive, by means of which the sprinkling is obediently received. On the subject of obedience, see again ver. 14; on the blood of sprinkling, ver. 19. — <rX>j0uv0g/?7, be multiplied) to a further extent. The same word occurs, 2 Pet. i. 2. So Dan. vi. 25, z ipyjvri ‘7r\y}QvvQziriy peace be multiplied unto you.

3. EuAoy?jros, blessed) The sentiment is, God has regenerated us. * The Mode2 (expression of feeling) is added, that is to say, an expression of thanks. — narijp, the Father) The whole of this Epistle closely agrees with the Fordis prayer , and especially with its earlier

2 See Append, of Techn. Terms on Sermo Modalis.

clauses. Let the sentiments be compared with one another, in their proper order.

Father ;

Our ;

In heaven ;

Hallowed he thy name. Thy kingdom come. Thy will be done. Daily bread. Forgiveness of sins. Temptation. Deliverance.

The same.

And Peter expressly makes many references to prayer itself, ch. iii. 7, iv. 7. — xara s Xsog, according to His mercy) We had been in a wretched state: Eph. ii. 1, 2. — d vovyenjjtug, who has regenerated us) ver. 23, ii. 2. [ From this place to ii. 10, St Peter recounts the

things which G OD has done for our benefit; and from that provision for our salvation he derives most efficacious admonitions to hope, i. 3—13; to sanctification and fear in believing, 14-21 ; to love, 22— ii. 10 ; introducing now and then most sweetly doctrine concerning Christ. — V. g.] — s<s, to) A remarkable Anaphora [repetition in beginnings. Append.] : to hope, to an inheritance, to salvation. — sis sX^rida Zfiaav, to a living hope) This hope is a heavenly inheritance, ver. 4 : and it is termed living, because it springs forth and flourishes from the resurrection of Christ. Peter frequently uses the epithet living, ver. 28, ii. 4, 5 ; and he makes mention of hope, ver. 13, 21, iii. 5, 1 5. Comp, the epithets in the following verse. To hope, moreover, he joins faith and love, ver. 8, 21, 22. — hi dvaardcsug, by the resurrection) This depends upon the "word living. Comp, ver. 21.

4. KXripovouiciv, an inheritance) They who are sons by regeneration, are heirs. He treats of this inheritance also, ch. iii. 7, 9. — u<pdap7ov, incorruptible) For it is a divine inheritance. — d>ua\7^, undefiled1) For no impure person, however closely related , is a joint-heir. — d,uapav7ov , free from decay) For the heirs themselves are not subject

1 No defiled person, though of the number of those who are akin to the Lord as to external privileges (as the Jews were), is a co-heir. The “ Proximi ” are here opposed to the “ filii , regeniti,” who are ipso facto “ pure and undofiled.” — T.

to decay, they do not die. Peter delights to accumulate synonymous words; ver. 7, 8, 19, v. 10. — rerqpiipgvtjv, kept) from the beginning. Comp. ver. 10. The same word occurs, John xvii. 12. Comp, also John ii. 10. — sv ovpavoTg, in heaven) In the power of God. — sis:j[iasy unto or for you) who are alive at this time.

5. ’Ev bwafiu 0s oO, by the power of God) He Himself does it, and

will do it entirely: ch. v. 10. Comp. 2 Pet. i. 3.1 No one can propose to himself, in what way he may wish to arrive at the goal. It is the power of God which gives us safety against our enemies; it is the long-suffering of the Lord which gives us safety against ourselves: 2 Pet. iii. 15. The apostles themselves are a proof of this. — ppovpovpj'svovs, who are guarded) The inheritance is kept in safety; the heirs are guarded. Neither shall it he wanting to them, nor they to it. A remarkable confirmation [sample of how the word of God strengthens and guards believers] occurs, 2 Pet. iii. 17. — did wiarsus, by faith) It is by faith that salvation is both received and kept. — srolyriv dnroxaXvpbr\vuiy ready to be revealed) The revelation takes place at the last day: the preparations for it began to be made when Christ came. — dtfoxuXvpQrivaij to be revealed) A frequent word in this Epistle: ver. 7, 12, 13, iv. 13, v. 1. — sv •/.ccip'jj in the last time) Peter considers the whole of the

time, from the beginning of the New Testament to the coming of Christ in glory, as one time, and that short, in comparison with the times of the Old Testament. Comp, note on Acts i. 1 1 . Therefore in depends upon ready.2

6. ’Ev u>) in which circumstance. — dyaXXidadsy ye rejoice) The present, ver. 8. Augustine, gaudete , imperative : rejoice ye.3 Comp. James i. 2. — oXiyov, for a little time) This is spoken with reference to the whole Church, ch. v. 10. Comp. iv. 7. — si dsov sari , if it be needful) If (since) has here the force of an affirmation : so in ver. 17.

7 A o%'nuovy the trial) That is, your faith , which is thus tried; for it is compared with gold. — < 7ro\vri,u6rspov , much more precious) The epithet belongs to the subject. — rov d^oXXv/asvov, which perisheth) Gold perishes with the world, ver. 18 ; nor will it then profit any

1 1 Thess. v. 24 ; Matt. xix. 26. If deprived of this protection, how could we continue stedfast in the presence of the adversary ? 1 Pet. v. 8. — Y. g.

2 Not as Engl. Yers. upon “revealed.” The preparations for its being “revealed” take place in this present, i.e. the last time. — E.

one. The same participle occurs, John vi. 27. — d's, but') Faith is compared with gold, not with reference to the perishing of gold, but with reference to its being tried by fire. — evpeOri, may be found) For it does not now appear; but it will appear when other things shall perish. — sVa/i/cv, praise) in words. — 77/x'h, honour) in deeds. — 66%av, glory) in the award bestowed at the judgment. — unoxaXv-^si, at the revelation) ver. 13.

8. Ovx si dorse dyarrdrs) Ye love , although ye know Him not in person. A paradox : for in other cases it is knowledge which produces love. This is said respecting love : Peter afterwards asserts the same respecting faith. Whom and in whom ; the absence of the copula resembles Anaphora.1 2 — sig ov, in whom) The word in properly belongs to believing , as does also now. — /Mrt opuvrsg, not seeing) The present : that is, although you see Him not as yet in glory. The apostles, who had seen Him themselves, thought that their faith was not so great as that of others. — avsxXaXrjrujj unspeakable) even now : 1 Cor. ii. 9. — xa i dsdoZaff/Ysvri, and glorified) This joy is glorified in itself, and glorified by witnesses. Comp. ver. 10. In other respects it is unspeakable.

9. K ofufyfjjsvoi, receiving) now, at present. — rrtg n/ffreuc, of faith ) ver. 8. — of your souls) It is the soul especially which is saved : the body shares in the resurrection.

10. Us pi r\g tdTvpiag, of which salvation) A great argument for the truth arises from the prophecies and eagerness of the prophets. — B%e%qrij<rav xai s^rjpsvvrjffav, inquired and searched diligently) There is great emphasis in the two compound words, ixfyrs/v, to seek out , to attain to by seeking : sfypsuvuvj to search through , to attain to by searching. The simple word spsvmvrsg , searching , occurs in ver. 11. What they attained to by inquiring and searching, is expressed and defined in ver. 12. ’Epsuvuvrsg, searching , refers to the first and principal searching respecting Christ Himself : s^s^ryiffav xai s&psvvyffuv, they inquired and searched diligently , to a further and more advanced searching respecting Christians. — T^o^ra/, prophets) with the other righteous men : Matt. xiii. 17 ; John viii. 56. The omission of the article gives weight to the sentence, as is often the case with the Germans : for it has the effect of calling away the

1 The Is is held a good reading in the judgment of Ed. 2, rather than according to the larger Ed., although it is not given in the Germ. Vers.

2 See Append.

attention of the hearer from the particular consideration of individuals to the genus itself. So ver. 12, angels. A gradual rise of subject. — sig vfjjGig, unto you ) who live in this age. — % dpirog, grace) The grace of the New Testament, ver. 13. True grace, ch. v. 12. Comp. John i. 17.

11. E/s r/m % ffoTov, to what , or what manner of) The disjunctive particle expresses the great eagerness of the prophets : (to know) whether those things were about to happen in their time or afterwards : ver. 12. What (riva) denotes the time absolutely, so to speak, an era marked out by its own numbers : what manner of (no?ov) speaks of the time to be known from various events. Dan. ix. 2. — meDytta Xpntrov, the Spirit of Christ) testifying of Christ ; Rev. xix. 10. The Spirit of God , Gen. i. 2, is called the Spirit of Messias in the work entitled Baal Hatturim, — ra — cra^/xara, the sufferings) Hence comes salvation. — ra g/c xpntrbv nady/xura) the sufferings about to happen to Christ. — /xgra raOra) after these sufferings.— do^ag, glories) In the plural. The glory of His resurrection ; the glory of His ascension ; the glory of the last judgment and of the kingdom of heaven.

12. O 7g, to whom) searching. — on) that. — ob^ la vroTg, not to themselves) Matt. xiii. 17 ; Ps. cii. 19 ; Dan. xii. 13. — tj/hTv, to us) The times defined by the seventy weeks of Daniel exactly extend to the time of Christ’s appearance on earth, and to the faithful then living : this is the force of unto us. And these weeks came to an end during the time of Peter. See Ord. Temp. p. 366 (Edit. ii. 314). — abru) those things : for prophets is understood with ministered , as is evident from the answering clause, not to themselves. Compare biaxowo) with an accusative, ch. iv. 10. "A and slg a have reference to abrd. — vZv, now) The Latin expression is hodie , to-day. — sv, with or in) The Evangelists were infallible witnesses. — an obpavov, from heaven) that is, from God. — snidv^obav, desire) It was not so soon revealed to angels ; at any rate, not to all. A well-regulated curiosity is a virtue, not only in prophets, ver. 10, but also in angels. — ayygXo/, angels) The revelation from heaven increases in weight.1 Prophets, and righteous men, and kings, desired to see and hear the things which Christ spake and did, Matt. xiii. : but angels desire to look into the things which the Comforter teaches concerning Christ. — napaxb^ai, to look into) It became known to us by hearing, to angels by sight,

1 Here reaches its climax, viz. in the fact of its being the object of angels' curiosity. — E.

VOL. V.

which is greater: 1 Tim. iii. 16. And yet it affects us more intimately: it is for angels Kcipuzvnruvy to take a side-glance at; the force of nupa is to be noticed.

13. Ail, wherefore) An exhortation is now derived from those things which have been said. — um^ojffdpsvoiy girding up) to collect the strength. Comp, the expression, to stir up , 2 Pet. i. 13. — rag Upvag, the loins) A similar phrase occurs, Job xxxviii. 3. — vypovrsg) sober : ch. v. 8. — nXsiug eWtfarg, hope [Engl. Vers. u to the end”~\ , hope perfectly) have that hope which may grasp the end ( rsXog ) placed before it, ver. 9. Hope is repeated from ver. 3. — ptpeptv) jv) which is afforded and held forth. The same word is used, Heb. ix. 16. Grace is given to us in perfect measure , and with that our hope ought perfectly to correspond. They are correlatives. — £v d^ozaXu^ s/, at the revelation) There is but one revelation, which takes place through the whole time of the New Testament, by the two appearances of Christ: Tit. ii. 11, 13.

14. T&zm, children) See ver. 17, at the beginning. — otrazoyg, of

obedience) Obedience is paid either to the Divine truth, ver. 22, or to the Divine command. The latter is the fruit of faith; the former is faith itself. Therefore Peter expressly stirs them up to hope in 3d and following verses (making mention of hope itself, ver. 3, 13) ; to faith in the 14th and following verses (using the word faith twice in ver. 21) ; to love, ver. 22, but in such a manner that he attempers faith with hope, in 7th and following verses; and again hope with faith, ver. 21, and faith with love, ver. 22, and ch. ii. 6 and following verse. — pr\ GvcyYipaTtZppwoi1) Supply ver. 15, be ye

not conformed. — dyvoicc, in your ignorance) Their former state, even as Jews, before their calling.

15. Kara, according to) The highest example. — xa?J<rat/ra, who hath called you) Peter often brings forward this calling , ch. ii. 9, 21, iii. 9, v. 10 ; 2 Pet. i. 3, 10. — dmerpopji, in conversation) ver. 17, 18.

1 oxfipiix. and its compounds are used to denote that which is fleeting and changeable, as 1 Cor. vii. 13, to axypex. rov x.capov rovrov , “the fashion of this world;” Rom. xii. 2, py ovoxrtpu-ri&ak to) xiuvt tovtu, “be not conformed to this world.” The word poppy appears to be contrasted with oyfy pa, as that which is essential, as opposed to that which is outwrard and accidental.

See an excellent article by Mr Lightfoot in the “Journal of Classical and Sacred Philology,” vol. 3, p. 114. — T.

See note on Rom. xii. 2. M oppy, the fomn, denotes something deeper and more perfect than axypct, the outward fashion. — E.

anpoffcavoXTirtrus, without respect of persons) whether any one is a Hebrew or a Greek. — a^poau^oX^rug — h (pofifi) Comp. 2 Chron. xix. 7. — spyov, work ) The singular. The work of one man is one, whether it be good or evil.— h <po(3u, in fear ) Fear is joined to hope, each flowing from the same source. Fear prevents us from falling away from hope. — Kapoixtag, of sojourning) He calls them strangers, because they are in the world, ch. ii. 11 ; not however without an allusion to the biaanopd, the dispersion in Asia, ver. 1.

18. Ou pdaproTg, not with corruptible things) ver. 23. — //-ara/ac, vain) A vain course of life, which leaves no fruit behind, when the time has passed away. — ku rpovapuborov, received from the fathers) There is only one Father to be imitated, ver. 17. There is the same antithesis, Matt, xxiii. 9. In religion men too willingly and pertinaciously tread in the footsteps of their fathers, and the Jews in particular.

19. T//4/w, precious) The blood of Christ is incorruptible , ver. 18. — wf, as) This explains the reason1 for his use of the word precious. — a/xw/xou, without blemish) Jesus Christ had in Himself (a^dfiov) no taint of evil. — da^iXov, without spot) Nor did He contract any stain from without (dan/Xov).

20. Uposyvcaff/jj'svov , who was fore-ordained) Acts ii. 23. — wpo, before) Therefore all the good pleasure of God is fulfilled in Christ. — powepwO'evrog bs, but manifested) The foreknowledge was in God alone. — Xpovwv) times , viz. of the world.

21. A/’ auroD, by Him) by Christ , in whose resurrection all the argument and efficacy of faith and hope centre. — [ jnarsvovrag , who believe) by the power of that manifestation. — Y. g.] — dan) that so. — -r/Vr/v v/jju v nai iX-r/da, your faith and hope) These two are most intimately joined together, and yet they differ with respect to the present and the future. [ Faith is derived from the resurrection of Christ : hope from His glorification. — Y. g.] — eig ©soy, in God) alone, ch. iii. 5, who hath exalted Jesus, and prepared an anchor for us ; Heb. vi. 19 ; Rom. viii. 34 ; whereas, apart from Christ, we could but have feared Him. Now we clearly believe and hope.

22. Tag -\pu^dgy your souls) Without the copula, as ver. 14 and word dyviliiv denotes both chastity and all other purity. See Septuagint. — uwaxofj, in obedience) This is faith, to which love is accustomed to be joined : for Peter attributes purification to faith, Acts xv. 9. — ryg dXyduag, of the truth) revealed in Christ. — hid Uvsv^arog, by the Spirit) The Holy Spirit bestows that obedience and purity. Comp. cli. i. 2. — e/g (pi\cchz\<ptu. v — dyuxyGure, unto love of the brethren — love ye) These are two steps : comp. 2 Pet. i. 7 ; from which the statements concerning the graces which go before [these two steps of love], here in the 22d verse, and there in 5th and 6th, may in like manner be compared. — dvunoxpirov, unfeigned) For it flows from the truth. Comp. ch. ii. 1, 2. — dyurryoan, love ye) The sentiments agree, ch. ii. 3, 10. — enrsvug, earnestly) ch. iv. 8.

23. ’ Avayzyzvvy;jjhoi, being born again) Hence their brotherhood. — sk <r<7ropdg, of sowing) The Word of God is the seed , erropog : the preaching of the Word of God, the sowing , erropd. Therefore of is not afterwards repeated, but the phrase, by the Word, is used. — Z'Ojvrog tcu) psvovrog, living and abiding) This is connected with the Word, ver. 25. The Gospel bears incorruptible fruits, and not dead works ; because it is in itself incorruptible. The living Word is full of efficacy ; abiding for ever, it is free from all corruption.

24. naw all flesh) Is. xl. 6-8. Flesh, that is, man by old

descent. — dg x°PT°S> as grass) The Septuagint does not contain dg, as,1 nor avroZ, its, in the next clause. — doga, glory) The wisdom, strength, riches, and righteousness of man. — igypu^y, is dined up) from the roots. — 6 yfpr°g, the grass) that is, the flesh. — avQog, the flower) that is, its glory. — l^zrcza, is wont to fall away) in the highest degree.

25. Kupiov, the Lord) The Septuagint has roZ QeoZ y/ndv. — svayyeXiffQ'sv, preached in the Gospel) ver. 12. — ug Z^ug, unto you) in whom immortality is thereby implanted.

1 Hence the omission of the word dg in this place is both approved of in the margin of the 2 Ed. as the better reading, and is noticed in the Germ. Vers. In like manner presently, the reading uZryg is preferred to the reading dv6pu7ro v, Avhich was held in more esteem by the larger Ed., in the margin of Ed. 2, and in the Germ. Vers. — E. B.

Lachm. omits dg, with AC (but Tisch. claims C in favour of dg) and MSS. of Vulg. both Syr. Versions, and Origen. Tisch. inserts dg, with B (judging from silence of collators), C (according to Tisch.), MSS. of Vulg. and Memph. and Orig. 1,226a. Also uvryg is read by ABC Vulg. both Syr. Memph. Orig. hudpd7rov is read by llec. Text, with inferior authority. Also cturov is added after dudog by C Vulg. Memph. But AB, the best MS. of Vulg. (Amiat.), both Syr. Versions, and Origen, omit it. — E.

CHAPTER II.

1. Ilatfav xax/av, all vice) II dffav, ndvra, ndtiag : he points out three kinds. Kax/ai', a faulty state of mind, as opposed to virtue. — navra doXov xa/ ■uKox.p/ffsig xa /' <p66vovg, all guile , and hypocrisies, and envyings) in actions. Guile wrongs ; hypocrisy deceives ; envy assails a neighbour : all these things are injurious to love , on which see ch. i. 22. — nd<rag TtaraXaX/ag, all detractions) in conversation.

2. 'ng dpny&wtjra, as new-born) who do nothing else, but only desire. The first age of the Church of the New Testament is marked out. — fiptpri, babes) who are free from all guile. — Xoyntbv) Derived from Xoyog, the Word , ch. i. 23. The milk of the Word is a periphrasis for the Word itself. Comp. Rom. xii. 1, note. — adoXov , without guile) The antithesis to guile in ver. 1. — yd Xa, milk) This is the same as that which is before called seed , ch. i. 23. — ha h avrOj augers s ig ffurripiav, that ye may grow thereby unto salvation) We are born again unto salvation , ch. i. 3, 5, 9 ; and we grow unto salvation , in this passage. The copies of greatest authority have long read, 1dg <fwrr)p/av : in the more recent ones, an hiatus has been introduced, the eye of one or two copyists having glided from sig to ump in the next verse. Peter had in his mind Ps. xxxiv., which in ver. 8, under those words which Peter repeats, holds out to us curripi av, salvation. TtvtiatfOt xal 7dsrs, on yjpy\6rlg 6 K vpiog. MAKAPI02 dvrtp, og sXm^si In avrov. 0 taste and see that the Lord is good : Blessed is the man that trusteth in Him. The first tastes of the goodness of God are afterwards followed by more full and happy experiences.

3. ’ Eyzvffatrh, ye have tasted) A taste excites the appetite.2 — or/, that) Ps. xxxiv. 8. Peter quotes the same Psalm in the next chapter. — yjr\6rbg, good) Therefore they, who are born again, are and ought to be like Him. — 6 K vpiog, the Lord) Hirt1, Christ, ver. 4 : Ps. xlvii. 6.

4. "O, whom) Apposition : whom , that is, the Lord , the Stone. — npoffspyo/xsvo/, approaching) of your own accord, through faith. — X/Qov, stone) In what manner He is regarded both by believers and unbelievers, is declared, ver. 6, 7. The name given to Peter by the

2 Comp. Mai. iii. 10. — V. g.

Lord remained fixed in his mind: hence he alludes to it in various ways, not only under the name of Stone, Acts, iv. 11, but also under the repeated mention of firmness [stedfastness, 1 Pet. v. 9]. — £ uvrcc, living) living from the beginning, 1 John i. 1, and raised from the dead, Pev.. i. 18, after that He had been rejected by men, both Jews and Gentiles. — anodzdoTUfAaff/Tsvovy disallowed) especially before His death: ver. 7, note. — exAsxrov, elect) ver. 6.

5. Kai) even. — abroi) yourselves , partakers of the same name {Stone). — XiSo/y stones) Many names, which belong to Christ in the singular, are assigned to Christians in the plural. Christ is the Living Stone; Christians are living stones. From Him they also are called sons, priests, kings, lambs, etc. So the Shulamite is called from Solomon. — £ uvrsg , living) Such persons, living stones, may be at once both a house and a priesthood. — oix.odo/ieT<fky are built up) The indicative, as Eph. ii. 22. — ohog, a house) a temple. — }epurev{/,ci, a priesthood) a multitude of priests. This is presently afterwards explained, and (the contrary having been premised in ver. 8) in ver. 9 and 10. — ay/ov, holy) as belonging to God. — Ovriag, sacrifices) of praise, ver. 9. — zb^pochriro-og^ acceptable) Is. lvi. 7, a/ Qv<sicu ai iruv zdovrcu dzxral Irtl r'o Cvffiaffrripiov ^aou’ Their sacrifices shall be accepted on My altar. — &a, by) Christ is both precious in Himself, and makes us accepted ; for He is the altar. See Is. as quoted above.

6. Uzpi's^ei, it is contained) Used here as an impersonal verb. — /dob, behold) See Pom. ix. 33, note. — exXzxrbv, zvn/iov, elect , precious) Elect , has special reference to the stone ; precious , to the chief cornerstone. In Hebrew ptf, a stone IDID mp1 nJB jm of searching out , a corner-stone of preciousness , most firmly laid. The term elect is also used of believers, ver. 9. From the word precious is derived the word ir\ ti/iti, the preciousness , the price , ver. 7. — 6 ^/crzbrn, he that believeth) From this is derived the word believing [unto you who believe ], ver. 7. — ou fj,r\ xara/tr^ui^, shall not be put to shame) He shall experience that the preciousness of Christ abounds towards him (whilst) believing.

7. *H r//A?b the preciousness or price) Supply e<rr/V, exists , is well known ; that is, He is precious towards (in the estimation of) you. ' H, that , refers to precious , ver. 6, note. The abstract, preciousness or price , expresses the view in which the faithful regard Christ. — XlQov — ycaviag, a stone — of the corner) See Matt. xxi. 42, note. Peter had quoted the same saying, Acts iv. 11; and in this place he quotes it most appropriately. AlQov , x.r.X. The Syriac translator, or Greek

copyist, before him, passing from Xj'Oov to Xidog, omitted the intermediate words, as sometimes happens. But these plainly belong to the subject. Peter quotes three sayings in ver. 6, 7 : the first from Isaiah, the second from the Psalms, the third again from Isaiah. He makes allusion to the third in ver. 8 ; but he alluded to the second and the first in ver. 4, even then revolving them both in his mind. Therefore the words, a-ro^dox/^a^ahov, rejected, and aKsdoTt/pccfiocv, they rejected, in ver. 4, 7, have reference to each other. The dative, uxsi9o\j(fi, to them that are disobedient, as just before IfiTv roTg niGTzvovtnv, to you that believe, accords with the Hebrew prefix h, with this meaning, as relates to those that believe not; and the remaining part of this verse coheres with this dative, and the construction is easy: syz v/]Qti zig nscpuXfiv yuv/ac xal Xldog ‘ffpcxsx.bfjj^aTog, x.r.X., was made the head of the corner and a stone of stumbling, etc. ; the conjoining of the two sayings (Dicta) softening the disparity of the accusative and the nominative case, zig xzcpuXriv — XiQog. The saying of the Psalm has a twofold agreement with this. For 1st, They who avzhoHipavuv, rejected the stone, were truly dnziOovvrzg, disobedient. 2d, The same persons, while they rejected the stone, were unconsciously contributing to its becoming Kz<pa\r\ yuv/ag, the head of the corner; nor can they now prevent this, however much they may be grieved [lit. snarl at it], and they shall experience, to their great misery, that He is the head of the corner: Matt. xxi. 44. — xs<paXfiv, the head) Christ is the head of the corner, especially with reference to believers, who are built upon Him; yet unbelievers experience this in another way.

8. O/ 'xpoffjio^rovff/, rti Xoyw amiQovvrsg, who stumble , not believing the word) In ver. 7, he expressed the different judgments of believers and unbelievers respecting Christ ; now he sets forth the difference itself between believers and unbelievers. Many construct t/jog-xoVrouci r'jj Xoyif), stumble at the word. But ‘n’potrxonrouai, put absolutely (as in John xi. 9), is derived from ‘Kpoaxoix^arog, the word quoted from Isaiah ; and the declaration follows, rw Xoyu d‘7rzt6ouvrzg, not believing the word , as ch. iv. 17, Ti ro r'zXog ruv anziQovvrwv r& rou 0s ov svuyysXiu ; What shall be the end of those who obey not the Gospel of God? and certainly ch. iii. 1, s7 nvsg dmiQovffi r& Xoyu : If any obey not the word. It is in the Gospel-word that the preciousness of Christ is set forth : they who do not believe the word, despise Christ, and stumble at Him. — zig o xa / zrz6r\aav, to which also they were appointed) Which refers to stumble : they who do not believe, stumble ; they who stumble are also appointed for stumbling. This

appointment follows unbelief and stumbling, as even the intensive particle, also, and the order of this clause which is placed last, signify. And yet stumble is present. They were appointed has the force of a past tense; by which it is implied, that by a most just judgment of God, unbelievers stumble more and more from day to day. Are appointed answers to I lay {or appoint ), ver. 6 ; but with some difference: for God is said, in the active, to appoint Christ and the elect: unbelievers, in the passive, are said to be appointed. Comp. Rom. ix. 22, note.

9. *T /xs?s be, but ye) Supply are. After the mention of a subject so sorrowful he consoles the pious ; as 2 Thess. ii. 13. — y'evog — tig rrtpt- •roiriffiv, a generation — for a peculiar possession ) He twice mentions two remarkable sentences, which signify the relation of believers, as towards their Father and towards their God : Is. xliii. 20, 21, Septuagint, ro y'evog ftou ro sx.Xsx.r6v' Xaov /mov ov ‘irepieffoiyffd/Ariv, rag dperdg reserved as a possession [“ formed ”] for Myself to u show forth My hpdrsv/jja, 7tai edvog ayiov: a peculiar people from all the nations , a royal priesthood , and a holy nation. Tlepi in composition often denotes something surviving: as <7repiyiveffdai, to conquer, the enemy being driven vtpifiiovv, not to put to death; veptovr eg, DH'HE?, the surviving, Job xxvii. add, aero ntdvrm ruv sdvuv, from all the nations; because he honours the nation , a people for a peculiar possession) A kingdom of priests is a Hebrew expression. God is a king; His priests are the faithful: Rev. i. 6. Comp. 2 Sam. viii. 18 with 1 Chron. xviii. 17. A holy nation , the property of God. Uepi<Toi7i<rig in the abstract is the same as ers picvffiog in the concrete, in the Septuagint. Comp. Eph. i. 14, note. — rdg dperdg , His excellencies) His wonderful glory in this verse, His mercy in the following verse, His goodness in ver. 3.1 St Paul only once uses the word dperv\ , Phil. iv. 8, of the righteous: St Peter, in this one passage only of this Epistle, of God : in the second Epistle, ch. i. 3, he employs it a second time of God, and in ver. 5 (of the same chapter) he uses it of the faithful. The Hebrew is v6nn at the passage already quoted; which word in Is. xlii. 8, 12, lxiii. 7, the 1 Comp. Num. xiv. 17. — V. g.

Septuagint translates by apsrag, just as they put dpsrri for Tin, Hab. iii. 3 ; Zech. vi. 13. Eustathius on Horn. Odyss. 2., dperqv ov pi av rivoc Keys/, dXXa r'o svdaifiov rr\g Zfyrig xai fiaxapwrbv, y\ xai nacav dsi'torqra, ov fioovov rr\ v xard < pp'svag, aXXa xai rr\v xard spy a xai oixovofiiav xai offa roiavra: he does not speak of any one excellency, but of the happiness and blessedness of life, or even all cleverness, not only in mind, but in deed and in management, and things of this kind. And so he says everywhere. — s%ayyiiXy\rs, should show forth or declare ) The sense is, that ye acknowledge and declare. Septuagint, Is. xlii. 12, rag apsrag avrov sv raig vrjffoig avayysXovtfi, they shall declare His praises in the islands. ’Eg in l^ayy sixers expresses the ignorance of many, to whom the faithful ought to declare the excellencies of God. — rov) of God: 2 Pet. i. 3, note.

10. 0/ rrort, who in time past ) See Pom. ix. 25, note; and with u in time past ,” comp, presently after, u ye weref ver. 25. The quotation from Hosea is a kfrd of enigma. In Hosea, if taken literally, it has reference to the Jews ; for, according to the context, as an axiom it is only applied to a particular subject ( hypothesis *); but there may be a more general question ( thesis ) in the mind of the speaker, and then it may be applied to other subjects. / will call them My people, who were not (. My ) people , is applicable to Jews and Gentiles. Thus care is taken that the sense of the text may not necessarily appear to be twofold. — ov Xaog , not a people) Pom. x. 19, note : not even a people, much less the people of God. The former half of the verse has special reference to the Gentiles ; the latter to the Jews. Concerning the latter, see Tit. iii. 4, and the context : concerning the former, Acts xv. 14.

of which the former part begins here; the second part in the middle of ver. 15, ch. iii. Both parts have ha sv w, x.r.X., ch. ii. 12, and iii. A gradation: ye are not only as in a strange house, but even as in a foreign city, ye who believe of the Jews and Gentiles. The reason why ye should abstain. Lev. xxv. 23, Septuagint, rrpoffi]Xvroi

1 Hypothesis is a particular definite question : thesis, where the subject of inquiry is general and unlimited. Cic. in Top. : Qusestionum duo sunt genera, alterum infinitum, alterum definitum ; definitum est, quod vrr66satv Grajci, nos causam ; infinitum, quod Osaiv illi appellant, nos propositum possumus notninare. — T.

Me. Ps. xxxix. 12, bn <7 rdportog zyu ei/xt sv rr\ yy xai ‘7ra,ps<x/dvifj,0Cy xaOuc -zdvreg oi rrarepeg fiov, for 1 am a stranger on the earth and a sojourner, as all my fathers were. Comp. Heb. xi. 13, note. — avsyjcfc, abstain ) The Imperative,1 as ch. v. 1, 2, I exhort — feed. Thus cohere the words, having your conversation, etc., ver. 12, and ch. iii. 7, 8, 9, and the word ready [sroi/xoi coming after the previous Imperative, as zyovrzg here], ch. iii. 15. — tapjuxuv, carnal ) 2 Pet. ii. 10, 18. — ffrpurevovrcu, war ) Not only do they hinder, but attack. A fine word.

12. T r\v amcrpotpriv, your conversation) There are two things in which strangers and foreigners ought to conduct themselves well : The conversation , which is prescribed in excellent terms for subjects, ver. 13 ; for servants, ver. 18 ; for wives, ch. iii. 1 ; for husbands, ch. iii. 7 ; for all, ver. 8 : and confession , ch. iii. 15, 16, which passage has a manifest reference to this. Each passage is derived from the will of God : ch. ii. 15, iii. 17. — xaraX aXovffiv, speak against you) That was common even then, ver 15, ch. iii. 16, iv. 4, 14. — ugxaxottoiuvj as evil-doers) As though ye were not obedient to authorities and magistrates and good laws : ver. 13, 14. — ix, from) Constructed with they may glorify. — xa?,wv tpyea v, good works) Hence well-doing, ver. 14 and 15. This is true submission. — knonnUavrig, closely inspecting) The same word occurs, ch. iii. 2. Other men narrowly look into the actions of the righteous. — do^dawffi rbv 0g bv, they may glorify God) God, who has children like unto Himself. — h i](Tzpq imtxoTrfie, in the day of visitation) iifiepq, in the day , used indefinitely. [The note in the Germ. Yers. interprets it of the last day. — E. B.] There is an allusion to the divine visitation , when God brings to light the innocence of the righteous, which has long been hidden : and He often brings about this result by means of even hostile magistrates, during the process of inquiry, and he often converts adversaries themselves. Thus Septuagint, h rfj ruatpq rijg sxntxoffi )g9 in the day of visitation , Is. x. 3 ; Iv xcupa inns xonijg, at the season of visitation , Jer. vi. 15. Until such a day arrives, there is need of patience.

13. Ildari uvdpuj-Trlvri xriffei, to every creation of man) A king or Caesar is called a creation, and so are governors sent by him ; the abstract being put by Metonymia for the concrete, as in political language the phrase, eine Creatur , to create a magistrate , is often

used (comp. xr/cig, a building, Heb. ix. 11) : hence the word every is divided by tlie words, whether, or. And they are called creations of man, because they govern the affairs of men, after the manner of men: which saying savours of the heavenly perception (sense) of the apostle, raised above all human things. And under this very name, they who have attained to the nobility of faith, might look down upon the whole of that creation. Peter guards against this, and orders them to submit themselves, for the sake of the J.ord Christ, who once became subject, though all things are subject to Him. — S/a, on account of) The highest obligation, by the name of Jesus Christ, whose honour is at stake. — /3a<r/Xs?; to the king) Caesar. For they were Roman provinces into which Peter was sending. The Jewish zealots refused obedience. — bmps'xpvn, supreme) Among the French, Souverain.

15. ^i/aovv, to stop) to put to silence. — ayvmiav, the ignorance) for instance, respecting the integrity of Christians. This word contains the reason why Christians ought to pity the heathen.

16. ' rtg eXsvhpoi, as free) without maliciousness. This depends on ver. 13. Concerning liberty, comp. ver. 9. — xaxtag) maliciousness, the vice of a slave.

17. Udvrag, all) to whom honour is due : Rom. xiii. 7. — nyriffars, honour) They who are unconnected with us, are to be treated with courtesy; brethren, with familiarity. This Aorist is followed by three Presents. The king must be honoured in such a way, that the love of the brotherhood, and the fear of God, be not violated. — rov adeXporrira, the brotherhood) The abstract, ch. v. 9. Brethren are to be loved, because they are brethren. — rov ©gov, God) Prov. xxiv. 21, Septuagint, <pof3ov rov ©gov, vie, xai (3u6/\ea, u Fear God, my son, and the king.” — rov fiat/X sa, the king) ver. 13. — rt^dn, honour) in action also, and not in feeling only.

18. 0/ oixerui , servants) He prescribes duties to these, and not to masters, the greater part of whom were heathens. — u^ora<r<ro>gvo/, subject) The participle, for the imperative, depending upon vvordyvrs, ver. 13 ; from which the form of the imperative ought to be repeated by Zeugma. So also ch. iii. 1. — ov fibvov, not only) Gentleness obtains obedience more easily than harshness. — dyuOoTg, to the good) who inflict no injury. — hrcn/xU/v, the gentle or indulgent) who readily pardon errors. — <rxo\ioTg, the froward) who without cause have recourse to severity, blows , and reproaches.

19. Xdpig thank-worthy”], favour ) with God: ver. 20. — o/a GvvsidrjGtv QsoZ, for conscience toward God) On account of the consciousness of a mind which does things good and pleasing to God, even though they please no man (let the force of xX'sog, which presently follows, be considered).1 — ddr/.ug, unjustly) that is, suffering those things, which are unjustly inflicted. D:n, ddlxug, Septuagint, Prov. i. 11, 17.

20. KX'sog, glory) K Xsog denotes praise , not so much from many, as from the good ; and here proceeding from God Himself, in return for insults. — xoXa(pi^6fisvoiy beaten with bloivs) The punishment of slaves , and that instantaneous. — cyovrsg, suffering) afflicted with deliberate evils. — yffpts [“ acceptable,” thank-worthy], favour) Peter imitates the phrase which he himself, when a recent disciple, had heard from the Lord. Luke vi. 32, and following verses.

21. E tg rovroj to this) to the imitation of Christ; who condescends

to propose His own example to servants, as He Himself was formerly esteemed as a servant. — ixXrjdt jre, ye were called) with a heavenly calling, whereas it found you in a state of slavery. — irro- Xtljjndvwv) leaving) on His departure to the Father.2 — vcroy^a/x/xov, an example) a copy, a lesson for imitation, is adapted to the

capacity of a tiro, learning to paint. Thus Peter in this passage plainly paints before the eyes of servants the example of Christ, expressing those features which are especially adapted to the case of servants. — "yvsGtv, footsteps) of innocence and patience. The same word occurs, Rom. iv. 12 ; see note.

22. 'lOg ujxupriav oux effolriGsv, ovds sip's dr) boXog, x.r.X., who did no sin , neither was guile found , etc.) Is. liii. 9, Septuagint, on uvo/j,<a.v oix e'Tolrjffsv, oids doXov sv rip Grogan aOrou, that is, He committed neither open nor secret sin. Words most suitable for the admonition of servants, who easily fall into sins and deceits, reproaches towards their fellow-servants, and threats, arising from anger without strength.

23. Oix a.vrs'koidopsi , He reviled not again) Is. liii. 7. — oix, ^crs/Xe/, He threatened not) although, as Lord, He might have done so.3

1 When a just man is not approved of by men, though doing what is good, and when he does not acquire, either before or afterwards, either their assent, support, or the intimation of a grateful mind, nay, rather experiences everything of an opposite kind, he may possibly be affected with no small chagrin and sorrow. But, if his conscience can only have God propitious, nothing but an unmixed feeling of delight remains. — V. g.

2 Into glory, V. g. ; in contrast to the previous u shame.”

3 And although He openly declared His coining again, Matt. xxvi. 64. — v- g.

The more befitting is it that servants should exercise patience.1 — rrapebidov dsy but committed ) viz. the judgment. — dtxuiwg, righteously ) The righteousness of God is the foundation of tranquility to the afflicted.

24. "Og, who) Peter infers, that we are able, and ought to follow the footsteps of Christ. — a brbg avqveyxev, Himself bare) abrovpyia , personal exertion , becomes a servant, so that he himself should do what is to be done. [Er muss selber daran. — Not. Crit.] Jesus Christ Himself undertook the part of others : lie did not substitute others for Himself, as they do at the present day, who assign [locant, let out] Canonical Hours toothers. Peter agrees with Is. liii. 11, Septuagint, xat rug u,uapriag abrobv abr'og dvo/tfs/, And He Himself shall bear their sins. Comp. Heb. ix. 28, note. — h rp ffui/xan abrov , in His own body) which was most afflicted. — srri ro |uXov, upon the tree) Slaves were accustomed to be punished with the tree the cross, the fork*2 — 7v a, that) This word, that, declares that the expiation of sins, properly so called, was made on the cross of Christ : inasmuch as the fruit of it, and of it alone, was our deliverance from the slavery of sin. — dcro/gi/o'/xstw, being dead) This expression appositely describes our deliverance from the slavery of sin : for a slave is said to become the property of any one , ysveadai rmg. ’ Arro signifies separation; as Job xv. 4, Septuagint, anzrroii)<ru pofiov , thou castest off fear : German, ohne werden. The opposite term is npoffysv'egQai in the Septuagint. The Body of Christ utfsyivsro, was presently taken away from that tree to which He had borne our sins : so ought we to be removed from sin. — r? j dixuiotuvri, to righteousness) Righteousness is altogether one ; sin is manifold, to sins. Respecting righteousness, comp. Is. liii. 11. — ^(rw/xsv, ice may live) in a free service.

1 It is in fact arms of this sort which are often used by those who are feeble : such as slaves especially were, who might therefore be readily disposed to threaten their masters with the Divine judgment. — V. g.

2 The furca consisted of two pieces of wood in the shape of the letter V, which pressed upon the neck and back, while the hands were bound to the two ends. A slave thus punished was called furcifer. — T.

CHAPTER- III.

1 *Y <7rora,6c6luevoi, subject ) In the progress of the discourse, by a change of construction which is full of character, the participle is put for the imperative : ver. 7, 8. — xa/ u ring, even if any) Peter speaks with mildness. — Xoyy \6yov, the word : word) Used in a double sense by the figure ^ntanaclasis : in the former place, the Gospel is signified ; in the latter, discourse. The conversation itself breathes the force of the doctrine. — xtpbriQyjiswvrai) The future Subjunctive, of rare occurrence. So xau^<fw/4a/, 1 Cor. xiii. 3 ; e,u(3s.rr dyjffvrou, Dan. iii. 11, vi. 7. It is a more remote future, as in Latin, lucraturus eris , you will be about to gain.

2. ’Ev ^6/3w, in fear) This is to be referred to uyvijv, chaste; not to uvGtff-potpriV) conversation. Fear is something general, commended by the apostle to all Christians, but especially commended to women, that their conversation be chaste.

3. rnv zffru, whose let it be) A graphic painting of the inward character by the outward gestures.2 Women themselves are thus to resolve : we claim for ourselves, we regard as our own, not outward ornament, but the inner man, etc. — ob 6 — xotr/xog, not — adorning) Although they use such adorning , as the occasion permits, yet they do not consider it as adorning. — zprrXonrig' Kepids<reug- svbvasug, of plaiting ; of wearing ; of putting on) The verbals imply the labour bestowed on dress, which consumes much time.

4. ’a XX* 6 xpvvrbg, but the hidden) The inner is opposed to the

outward : but instead of the inner it is called the hidden ; by which

man) Eph. iii. 16, note. — ev, in) Understand which is. This

hidden man is not the ornament itself, but is adorned by the ornament: the ornament itself is that which is incorruptible, etc., whence

those women are so adorned whose hidden man rejoices in such a

outward adorning, which is corrupted. Concerning gold, comp. ch. i.

18. Meekness and quietness ought to be incorruptible. Moreover

the corruption of this spirit is turbulent obstinacy (contumacy) and

fear. — rrpuiog xa i ^<ru^/ou, of a meek and quiet spirit) The meek is he

1 Antanaclasis. See Append.

2 See Append, on Ethopoeia. — E.

who does not create disturbance; the quiet, who bears with tranquility the disturbances caused by others, whether superiors, inferiors, or equals: to the former the end of ver. 5 has reference; to the latter, the end of ver. 6. Moreover the meek is shown by his affections; the quiet, in words, countenance, and mode of acting.— o, which ) The incorruptible. — svukiov rou ©sou, in the sight of God) who looks to inward, and not outward things: whom the righteous strive to please.

5. A / ay/a/ yuva/k sg, the holy women) most worthy of imitation. — a/ iX</r/£owefc/, who hoped) Hope in God is true holiness. This epithet is a part of the subject. — uvrorao'o'o/Asva/, being in subjection) The adorning of the matrons in the old time is explained by the words, being in subjection (of which subjection Sara is an example), doing well , and not fearing , etc.

6. *fic, even as) The particle u^ed in bringing forward an example. — uflTjjxoutf*, obeyed) Gen. xviii. 6. — xvpiov, lord) Gen. xviii. 12, Septuagint, 6 5s xvpiog /uov. Also 1 Sam. i. 8 : %a / s ivrev avrjj ’EXxavoi 6 uv7ip avrrjg, "A v\cr %at s/Vsv, idov iyu xvpiv z/tfzv uvrfj, rt s<rri ffoi on xXa/s/g ; And Elkanah her husband said to her , Hannah ! and she said , Here am I, my lord : and he said , why weepest thou ? — ai >r'ov, him) although he was born of the same father: Gen.xx. 12. — lyfv^jjrg, ye have become) he says ; not ye are [as Engl. Vers.] He addresses those that believe even of the Gentiles. — rsxva, daughters) Daughters ought to imitate their mother, as the sons Abraham. — a yudo^oiovcai, doing well) This also depends upon adorned [ver. 5; Engl. Vers, differently]. — xai /xYi, and not) Comp. ver. 13, 16, 15. You need fear no man in doing what is right. — <po(3ovfiswi , fearing) Anger assails men, fear women. — atoj jc/v, [fluttering] terror) coming upon them from without; ver. 14, note. Prov. iii. 25, Septuagint : Kai ou <po(3r)dijff?j nroriGiv zxzXOovfiar And thou shalt not be afraid of sudden terror.

7. 'Ofioiug, in like manner) The likeness does not refer to special duties, some of which belong to the wife, and others to the husband ; but to the foundation of love : thus, in like manner , ch. v. 5. — yvuoiv, knowledge) The master shows gentleness , ch. ii. 18 ; the husband yvuxfiv. Tvuffjg, which has regard to the weaker vessel , implies moderation, and produces •yvt&finv [ judgment , kindly judiciousness , friendly advice ] ; respecting which word, see 1 Cor. vii. 25, note. Therefore it excludes all violence, by which the weaker are struck with terror [ver. 6], especially that caused by anger. Adam furnished a remarkable example of the dominion exercised by a husband tempered with moderation, who himself gave name to his wife, and gave her the power of naming her children. — us, as) It is twice used here : in the

former place it refers to yvuffiv, moderation; in the other, to r//x^v, honour. The weakness of the vessel requires moderation; the inheritance enjoins honour (which implies more). — uadevearepw, to the weake?-) The comparative: even the man has weakness. — cxevsi, vessel) This denotes the sex and entire disposition and temperament of woman. — rw yuvauxstf) To ywcuzeTov, absolutely: that is, women. — amv'sfiovrec n/A7}v, giving honour) This is said in accordance with the command, that women should be in subjection. Comp. ch. ii. 17. — r//£?h, honour) viz. that of a just opinion respecting them, of kindness, and of a chaste conversation. Comp, in honour, 1 Thess. iv. 4. — trjyxXrjpovopoi) Others read avyxXri povo/xoig i1 but the apostle is prescribing to husbands their duties towards their wives of whatever character, even towards those who do not believe the word. Comp. ver. 1. See App. Crit. Ed. ii. on this passage. — ovyxXyipovo/xoi, joint-heirs ) Heirs together with other believers. The reason why the husband ought to show moderation towards the wife, is derived from the weakness of the wife; the reason why the husband ought to give honour to the wife, is derived from the fact, that God also gives honour to the man, as to an heir. The hope of eternal glory makes men noble-minded and mild. There is a similar argument shortly afterwards in ver. 9, Bless, inasmuch as ye are called to inherit a blessing. The nominative case, jointheirs, elegantly corresponds with the word dwelling together with them. Husbands are said to be joint-heirs, not with their wives, but with all the faithful. Comp. (TvvsxXsjcrij, elected together with you, ch. v. 13. — iyx.6vre<rQcu) Some few read l •/.x.onrzfiQou.2 The Hebrew phrases in Schoettgenius agree with both the Greek words: and indeed "ipy with the word sxxorrrzcQai, where barrenness is treated of, through which children fail, who otherwise arise in succession to theirparents through prayer: and “oy with the word lyxocrreotfa/, where sins which area

hindrance to prayers are treated of. This therefore is the better reading. For the apostle wishes that the prayers of husbands should not even be hindered or interrupted. But they are interrupted by intemperance and wrath, 1 Cor. vii. 5 ; and there is no time in which the recollection of injuries occurs to one more, than when engaged in

1 Tiscli. and Elzev. Rec. Text read ovyK^npovoftoig, with Vulg. and Syr. and inferior MSS. The reading of B is doubtful. But the weightiest authorities, AC later Syr. and Stephens’ Rec. Text have avyK’hnpovopcoi : and so rightly Lachm. — E.

2 A B read lyxoVr^ce/ : so Lachm.: and so Vulg. Memph. “ impediantur.” None of the oldest authorities, except both Syr. Versions, support Ikx.o'jztiqQcu, which is the reading of Rec. Text and Tisch. — E.

prayer i1 and to those who do not forgive, our heavenly Father does not forgive, although they pray. — npogsv^dg, prayers ) by which you gain that inheritance, and seek the salvation of your wives. Comp, note on 1 Tim. ii. 8.

8. Uavreg , all) Before this, from ch. ii. 18, he has been describing particular duties. — bp6<ppo vsg9 unanimous) in mind. The three parts of ver. 8 and 9, by the figure Chiasmus,2 in inverted order answer to the psalm which is repeated in ver. 10 and 11, by three clauses (members).3 — cv^na k7g9 having the same feelings with , sympathising) in prosperity and adversity. Raphelius proves from Polybius the wide sense in which the word is used : ©a ptiog e/A(3aXe7v xa / ev/xnaOsTg ‘Toiritfai roiig napay.uXov^svovg9 to inspire confidence , and make those who are exhorted entertain the same feelings with himself. — (piXdbtX<pot9 having brotherly love) towards the saints. — tvtnXa yxvob pitiful) towards the afflicted.

9. Kaxov, evil) in deed. — Xoidop! av, railing) in w^ords. — rovmvr/ov , on the contrary) This has reference to railing. For evil is the opposite to those things which occur in the preceding verse. — or/, because) No railing can injure you. Comp. ver. 13. You ought to imitate God, who blesses you. — tig rovro, unto this) So, for this purpose , that , ch. iv. 6. — svXoy/av, a blessing) for eternity, the first-fruits of which are enjoyed by the righteous even now. See next verse.

10. ' O yap 6'eXuv ^urjv ayanuv xal ids/v q/uepag ayaQag , he who wishes to love life and to see good days) If you wish, says Peter, to taste of that inheritance, you must abstain from evil in speaking and in practice. Ps. xxxiv. 12-16, Septuagint : Tig sffnv a vdpunog 6 QeXwv faijv, dyanuv i ifispag idsTv dya&dg ; What man is there who wishes life , loving to see good days ? And thus the Hebrew has it in that passage, and the Syriac Version in this. Peter, without altering the sense, imparts to it fresh vivacity : QsXuv fyriv ay an av, who wishes so to live , that he may not be wearied of life. Opposed to this is s/^tcrjc a rriv Eccles. ii. 17 ; that is, I became weary of life. And so Gen. xxvii. 46 ; Num. xi. 15. — navffdru rr\v yXugaav au rou, let him refrain his tongue) The Septuagint has navtrov rfy yXuggdv <roo, refrain tliy tongue ,

1 It not seldom happens that, at the time when a quarrel has broken out among friends, neighbours, colleagues, and the learned, so as to take possession of the mind day and night, prayer ceases altogether. — V. g.

2 See Append, on Chiasmus.

3 Therefore the expression to Is rsMg refers not to the conclusion of the whole Epistle, but to the exhortation to maintain a conversation such as is right, ver. 11. — V. g.

VOL. y.

and the remainder of the passage in the second person, as far as the words Sfcogov ocvrrjvj ensue it.

12. "On oi otpduX/jjoi) because the eyes. The Septuagint has b<pQ ola/aoithe remainder is in the same words, as far as xa xa. — i$r/ 5/xa/oyg, over the just) who have from that source life and good days. — wpotiunov, the countenance) with anger : comp. 2 Sam. xxii. 28. Anger excites the whole countenance of a man ; love affects the eyes.

13. Kui rig, and who ?) And has the force of drawing an inference, and of maintaining an assertion. — rig 6 xaxwtfwy, who is he that will harm you?) that is, often a matter is much more easy than is supposed. Opposed to that which is good. Isa. 1. 9, WKni Kin 'p, Septuagint, rig Hccxuaei ^ ; who shall do me harm ? — rov dyaQov l(ju/irircti, followers of good) Follow good (in the neuter gender), says St John, 3d Epistle, ver. 11. And thus Peter also in this passage. Satan is called 6 novyipog, the evil one : whereas God is good. But this epithet is not accustomed to be put (by Antonomasia2) for a proper name.

14. nd<f%oire, ye suffer) A milder word than xa xovadou, to be afflicted.— juaxdpioi, happy) ch. iv. 14. Not even does this deprive you of a happy life ; it rather increases it. A remarkable manner of treating the subject of the cross. — rov be <po(3ov ccvruv ,<iri

/ iqb'e rupuyjPr\re' K vpiov be rov ©soy ayiutfctre ev rccTg xupbicug vfiuv, Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts) He teaches how adversities are to be borne, in order that happiness may not be diminished. Isa. viii. 12, 13, Septuagint, rov 5s <po(3ov a vrov ( rov Xaov) ov [ir\ <po(3r)6rire, ovb'e (j,r\ rapcLyfr\re. Tov K vpiov ruv bvvdfjoeojv avrov dytdcare, xa / avrbg ecrui ffov <p6(3og. Ye shall not fear their fear, nor shall ye be afraid. Sanctify the Lord of Hosts Himself \ and He shall be thy fear. Do not fear that fear, which the wicked both themselves entertain, and endeavour to excite in you. ®o(3s/G6a,i <po(3cv is said, as yctipetv -/upav, to rejoice with joy. There is one only who is to be feared, even the Lord: who is sanctified with pure fear, and truly honoured as God, the feelings of the pious answering to the Divine omnipotence [Isa. viii. 13].

15. r,E roi^oi be, but prepared) The word prepared gives the idea of boldness ; & has force. Not only ought the conversation to be good,

1 The reading which was left an open question by the margin of

both Editions, seems to be preferred by the Germ. Vers. — E. B.

2 See Append, on this figure. — E.

on which point see ch. ii. 12, note, but every one also ought to be prepared to make confession. — a/rovvn, to him that asketli) Among the Gentiles some were openly wdcked, ver. 16 ; others were in doubt. To these latter believers are ordered to give a kind answer. — eXcr /dog, of the hope ) which they confess, who say that they are strangers in the world, and avoid its lusts, ch. ii. 11. Comp. Heb. xi. 13, and following verses. The hope of Christians has often excited others to inquiry. — //,sra, icith) Twells, P. I. p. 125, joins this with every man that asketh; but it depends upon prepared to give an answer. There is need of meekness with regard to ourselves; of fear, with respect to others; of a good conscience towards God. — \ po(3ov, fear ) In common language, respect. They who have a good conscience, when accused, are more easily provoked, and less easily preserve meekness arid fear, than the guilty. Therefore they are here admonished, to unite with a good conscience, meekness and fear, and thus to gain a complete victory. Meekness avails especially, when we have to do with inferiors; fear, when we have to do with superiors.

16. ”E having) This is added to the word prepared without a copula. — ivnj psd^ovr sg v/j,uv — avaarpotpriv, who falsely accuse your — conversation) An abbreviated form of speech : that is, who falsely accuse you on account of your good conversation.

17. KpsTrrov, better) happier, in innumerable ways. — e/, if) And this will is recognised from those things which befall us. — to 6sXyi,u a, the will) which is kind. — rov ®eov, of God) For our inclination does not wish it. Comp, the words of Christ to Peter , John xxi. 18.

18. "Or/, because) That is better , by means of which we are rendered more like to Christ, in death and in life : for His passion brought the best issue (result) to Himself, and the best fruit to us. — xpmrbs, Christ) The Holy One of the holy. These are neatly turned expressions : Christ for sins , the just for the unjust. — aVag, once only) never again to suffer hereafter. It is better for us also to suffer once with Christ, than for ever without Christ. — mpi apapnuv, for sins) just as though He Himself had committed them. — evade, suffered) and that too in such a way, that His enemies slew Him on account of His confession. But His preaching was not thereby hindered; for He discharged that office, both before the day of His death, and on the day of His death, and immediately after His death. — dixaioc, the Just) [Who has accomplished good for us in a most pre-eminent way, ver. 17. — V. g.] Why should we not suffer on account of

justice? ver. 14. — ha iifiag ffpotrayayfo that He might bring us) that He Himself, when He departed to the Father, might justify us, who had been alienated from God, and might bring us to heaven (ver. 22) together with Himself, by the same steps of humiliation and exaltation which He Himself passed through. From this word as far as ch. iv. 6, Peter closely connects together the path or progress of Christ and the faithful (by which path he himself also was following his Lord, according to His prediction, John xiii. 36), intertwining therewith the unbelief and punishment of the many. — rS> ©g£, to God) who willed it. More is signified by the Dative than if he had used a Preposition \prpbg Qe'ov], unto God. — Gavarukig, being slain by death) as though He now had no existence. Peter shows us how our tffotrayw/fr, access to God, was effected. — capxi, in the flesh) The flesh and the spirit do not properly denote the human and divine nature of Christ: comp. ch. iv. 6 ; but either of them, so far as it is the principle and fixed condition of life, and of the working which is in conformity with it, whether it be among mortals, of however righteous a character it may be; or with God, even that which is in glory: Rom. i. 4, note. To the former state the soul in the body is more adapted; to the latter, the soul either out of the body, or when united with the glorified and spiritual body: 1 Cor. xv. 44. — fyoKoirifoig, quickened) This process of quickening ought to be explained as antithetical to that of being put to death. As to the rest, Christ having life in Himself, and being Himself the life, neither ceased, nor a second time began, to live in spirit: but no sooner had He by the process of death been released from the infirmity which encompassed Him in the flesh,- than immediately (as illustrious divines acknowledge) the energy of His imperishable life began to exert itself in new and most prompt modes of action. Wisely therefore does Hauber refer the burial of our Redeemer in some way to His exaltation, in the Contemplations about the Burial of Jesus Christ, p. 8. Comp, the dissertation of j Essenius, p. 10. This quickening, and in connection with it His going and preaching to the spirits, was of necessity quickly followed by the raising of His body from the dead, and His resurrection from the tomb, ver. 21. Christ liveth unto God, Rom. vi. 10. Comp, the phrase according to God, ch. iv. 6. The discourse of our Lord, J olin vi., which Peter had received in a becoming manner, ver. 68, had been fixed in the heart of Peter; and with that portion, and especially ver. 51, 53, 62, 63, may be compared that which Peter writes, ch. i. 2, 19, iii. 18, 22, iv. 1.

18, 19. Uvrj'Uccrf Kvsv/uaffi, in spirit; to the spirits ) These expressions are adapted to each other.

19. ’Ev w) in which spirit. Christ had to do with the living, in the flesh ; with spirits, in spirit. He Himself has efficacy with the livino- and the dead. There are wonders in that invisible world. In a subject full of mystery, we ought not to dismiss from it the proper signification of the language employed, because it has no parallel passages. For they, to whom each mystery has first been revealed, have most nobly believed the word of God even without parallel passages. For instance, our Saviour only once said, This is My body. The mystery respecting the change of those who shall be alive at the coming of the Lord, is only once written. — roTg — msvto the spirits) Peter does not say that all the spirits were in that place of confinement, for many might have been in a more gloomy place ; but he means, that Christ preached to all who were in confinement.— h puXaxjj, in guard) The guilty are punished in prison ; they are kept in guard , until they experience wThat the Judge is about to do. The expression about the state of those living under the Old Testament, Gal. iii. 23, bears some analogy to this. — ms 6yuaov, to the spirits) of the dead. Comp. Heb. xii. 23. He does not call them souls , as in the next verse. — mpevdeig, going) namely, to those spirits. The same WTord is used in ver. 22. Those spirits were not in the tomb of Jesus : He went to them. — sxiipv^sv, He preached) By this preaching, which followed close upon His being quickened, Christ showed Himself both alive , even then, and righteous. Peter would not say, svrjyysXkaro, He preached the Gospel, if even ever so much the preaching of grace only were here designed : for the hearers had fallen asleep before the times of the Gospel ; therefore he uses a word of wider meaning, He preached (or published). Noah, a preacher of righteousness, was despised, 2 Pet. ii. 5 ; but Christ wras a more powerful preacher , who, when quickened in spirit, vindicated His own righteousness, which was not believed by them of former times, and openly refuted their unbelief, 1 Tim. iii. 16. If he were speaking of preaching by Noah, the word sometime would either be altogether omitted, or be joined wdth the word preached. This preaching was a prelude to the general judgment ; comp. ch. iv. 5 ; and the term u preaching” itself is to be taken in its wider sense, that it may be understood to have been to some a preaching of the Gospel, as Hutter says, to their consolation, which is more peculiarly the office of Christ ; to others, and perhaps the greater part, a publishing of the law, for their

terror. For if the judgment itself shall be a cause of joy to some, assuredly this preaching was not a subject of dread to all. The author of the Adumbrations, which are assigned to Clement of Alexandria and to Cassiodorus, says, They saw not His form, hut heard the sound of His voice, Calvin, in his Institutes, 2d Book, ch. xvi. 9, says, For the context also leads to this conclusion, that the faithful, who had died before that time, were sharers of the same grace with us: because it enhances the power of His death from this circumstance^ that it penetrated even to the dead; while the souls of the righteous obtained an immediate view of that visitation, which they had anxiously expected, on the contrary, it was more plainly revealed to the lost, that they are altogether excluded from salvation. And though Peter does not speak with such distinctness, it must not thus be understood as though he mixed together the righteous and the wicked without any difference, but he only wishes to teach, that a perception of the death of Christ was common to both.

20. ’ Acrs/^tfaff/, who had been unbelieving) who in their life had not believed the patriarchs, when they admonished them in the name of God. — non, sometime) This sometime (used in ver. 5 also with reference to a long time [ago]), and this long-suffering , of which he speaks immediately after, have reference to all ages of the Old Testament previously to the death of Christ. It is called forbearance, Bom. iii. 26. Long-suffering preceded the first coining of Christ, as here shown, and His second coming, 2 Pet. iii. 9, note. — on, when) The weak reading, or/, is rightly refuted by Wolf. A certain edition, which has on, is very corrupt, even in this very word. Some copies have on, according to Erasmus, even in his first edition ; but the Basileensis II. is the only one which is found, from which Erasmus rarely deviated, though he did in this instance, and with reason. — a<rs£e de^zro1) Other copies have dna^ £de% sro; but very few have this reading, e being first corrupted into a, as is often the case ; nor does the simple verb ds%e<r0cu agree with the passage. See App. Crit. on this place. ’ Ane^zds^sro, that is, God continued waiting, that men might believe. But there is greater force in the Greek double compound : He continued ivaiting on, until there wTas an end of His waiting, in the death of the men. — £v, in) Understand oTov : that is, for instance [to wit], in the days of Noah. The most remarkable species is subjoined to the genus, for these reasons : 1) On no occasion did a greater number perish together than at the

1 So ABC Vulg. Orig. 2,553 d and 4,135a. Rec. Text has 7roc| e|s S^sro, with no authority except Orig. 4,135a in a MS.

deluge. 2) By mention of water, Peter conveniently passes to the subject of baptism. 3) The destruction of the world by water is a prelude to its destruction by fire, 2 Pet. iii. 6, 7, in conjunction with the last judgment, ch. iv. 5. Nor is it matter of surprise that the word sometime is used in a wider meaning than the days of Noah; since also the days of Noah altogether were many more than the days of the building of the ark; but these, however, are immediately added. Compare with this the definite marking of time, which gradually becomes more particular, in Mark xiv. 30 ; Luke iv. 25 ; Deut. xxxi. 10. O what ample (noble) preaching! — xaratrxsua^o- /jj'svris xt(3urov, while an [not the ] ark was in preparation) Ktfiojrou without the article: Heb. xi. 7. The expression is adapted to the mind of the unbelieving spectators. This building occupied a long season, for it is not probable that many assisted Noah in his work. During the whole of that time especially the long-suffering of God waited. — e/g into which) Having entered into the ark by faith,

they sought and found safety. — oX/yo/, a few) It is the more probable that some out of so great a multitude repented, when the rain came; and though they had not believed while God was waiting, and while the ark was building, afterwards, when the ark was completed, and punishment assailed them, began to believe; and to these, and to all like them, Christ afterwards presented Himself as a preacher of grace. Luther attributed less weight to this interpretation in his homilies on 1st Peter, published in a.d. 1523 ; but shortly before his death he more decidedly embraced it. There is a wellknown passage in his Comm, on Gen. vii. 1, and his Exposition of Hosea agrees with it, published in the year 1545, in which, ch. vi. 2, he referred the two days (spoken of by the prophet) to the descent into hell; and quoting this passage of Peter, he says; Here Peter plainly says, not only that Christ appeared to the fathers and patriarchs who were dead, some of whom undoubtedly Christ, on His resurrection, raised with Himself to eternal life, but also preached to some who in the time of Noah did not believe, and waited for the patience of God, that is, who hoped that God would not deal so severely with all flesh, in order that they might recognise that their sins were FORGIVEN through the sacrifice of Christ. In accordance with this are the comments of L. Osiander on this passage, of Hutter, in Expl. Concordise, p. 993 ; and also of Peter Martyr, T. I. LL. CC., col. 783. — oxrw, eight) Ham, who was about to incur the curse, being taken from this number, there were seven, a sacred number. — hi vbccrog, through water) did, through; an appropriate particle, denoting passage, without consideration either of the peril which threatened from the waters in themselves, or of the safety afforded in their being borne above them in the ark. Thus the following verse accords with this.

of vdup, water; and has avr/rvxov added to it as an epithet; but the substantives, baptism and asking [“ answer ”], are put in apposition to it. — vuv, now) at this time, which is in other respects an evil time. — <rw£g/, saves) brings us forth from the destruction of the whole world, and of the Jewish people. There is a reference to were saved, ver. 20. Peter shows that, as in former times there were some who perished through unbelief, and others who were saved through faith, so altogether in the New Testament there are some who are saved (as in this passage), others, on the contrary, who perish: ch. iv. 4-6 : that they both experience, although in different ways, the efficacy (power) of Christ: which very thing has special force to bring forth the godly from the wicked, and to confirm them in patience. — ou oupnbg, not of the flesh) He declares why and how far baptism has so salutary an effect. There were baptisms also among the Jews; but they were such only as purified the flesh, and to this their efficacy was limited: even now the flesh is washed in baptism, but the washing of the flesh is not that in which baptism really consists, nor does it (baptism) save, so far as it is [i.e. in respect of its being] done by the hand: comp. Eph. ii. 11 : but so far as it is the asking [u answer”~\ of a good conscience. The word <ra px'og, of the flesh, is emphatically put first, and the putting away of impurity is ascribed to the flesh [i.e. u the flesh’s putting away of impurity”] (accordingly it is not said, asking of a good conscience) Dan. iv. 14, (parallel to which is

KEJnQ, a judicial decree, Heb. "in), in the Septuagint, J-xs purred, in this one passage. But and mi are oftened rendered by the same by the word enepurdw. The Greek Scholia have this: evepdrtyLa, rovr'fffnv, dppa,(3uv, sve%upov, drrod&i^ig, an earnest, a pledge, a proof. There is no doubt but that the apostle had reference to the Hebrew

1 iTTipuTYipici. The word seems to denote the promises made in baptism. St Luke ii. 46, uses the word Impuroiv for questioning, where he speaks of the child Jesus as being found in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. The word appears to comprehend, as referred to baptism, the mutual questions and answers which make up the process of teaching on one side, and the stipulation on the other. — T. See Quarterly Review, vol. 71, p. 332.

r6ws\ It is the part of the godly to ash, to consult, to address God with confidence; but it is the part of the ungodly not to ask Him, or to ask idols: Judges xx. 18, 23, 27 ; 1 Sam. x. 22, xxiii. 2, 4 ; Isa. xxx. 2 ; Hosea iv. 12 ; in all which places the Septuagint has sKspuToiv. Therefore it is the ashing of a good conscience which saves us; that is, the asking, in which we address God with a good con science, our sins being forgiven and laid aside. Comp. ver. 16 ; Heb. x. 22. This asking is given in baptism; and it is exercised in all acts of faith, of prayers, and of Christian life; and God always regards it as worthy of an answer. Comp. Deut. xxvi. 17, 18, mDKn miT ns, r'ov Qs'ov e'/XoVy thou hast chosen God: ‘■JTftSn niiT"|, xa/' K {jpiog eiXero os, and the Lord hath chosen thee: Isa. xix. 21. — di umoraoswg, by the resurrection ) Constructed with saves. Comp, ch. i. 3, 21.

22. "Og sor/v sv ds^ia rov 0sou, xara-r/wt' rbv 6avarov, h a farjg aiwvfoi xXripovofiot ysv(jj/jjs6a) Such is the reading of the version which is by far the most ancient of all. Who is on the right hand of God , after having swallowed up death , that we might be made the heirs of eternal life.1 This reading is followed by Augustine, Cassiodorus, Fulgentius, Beda, and, as Mill affirms, by all the Latin writers. See App. Crit. Ed. ii. on this passage. Peter derives special uses from the sufferings of Christ, from His death, from His return to life, from His resurrection, from His going into heaven, from His judging the quick and dead ; but from His sitting at the right hand of God he either derives no use, or that which is still read in the Latin Version. By His death, Christ altogether destroyed death : but His sitting on the right hand of God presupposes that this death has been once for all exhausted, that He may claim life for us ; and it involves a state of life which is glorious, eternal, and salutary for us. Acts ii. 28 ; Rom. vi. 9, 10 ; Heb. vii. 16, 24, 25 ; 1 Cor. xv. 54; John xiv. 19. The signification of past time in xa ru*iwv ought especially to be considered. — nopsvkig) after that He had gone. — ayygXwv, angels) To Him angels are subject, and that too of all ranhs , whether good or evil ; and so also are men.

1 “ Qui est in dextera Dei, [deglutiens mortem, ut vitae aeternae haeredes efficeremur. ”] Vulgate in Amiat. and other oldest MSS. Fuldensis MS., however, and others, omit the words in brackets ; and they are not supported by Greek MSS.— E.

CHAPTER IV.

1. Xp/ffrov, Christ) who is the Lord of glory. — mpxl, with the flesh) Shortly afterwards, h <rapxi, in the flesh. — ^orrX/autr&s) arm yourselves , against enemies. — on) because. This is that continual subject of reflection. Altogether, comp. Rom. vi. 6-11. — nsnavrou) has obtained a cessation , freedom.

2. E Jg r'o , that lie may live) for it is connected with the words, He lias obtained cessation. There is a connection between the word in the flesh , ver. 1, and in the flesh , ver. 2. Sin , ver. 1, shows itself in the desires [lusts], and suffering in the flesh reminds the man that the rest of his time in the flesh is at length about to have an end. — avdpuKu i/, of men) those of yourselves and others. — i^u/x/a/s, lusts or desires) of various kinds : but the will of God is perfect. There is the same antithesis, 1 John ii. 17. — ft/ojaai) to live. An appropriate word. It is not used of the brute creation.

3. ’a pTtsrbg, suffceth) A lowering of expression [Meiosis. See Append.] : for not even ought the past times to have been wasted in sins. At the same time a loathing of sin is expressed on the part of those who repent. — xarspydffucdou, to have wrought) namely, for you ;1 2 to have wrought. This is shortly afterwards explained. — ‘7rs7ropevflsvovg, when ye walked) advanced madly. The antithesis to this word is at opzuQeig, He went and , is gone and , ch. iii. 19, 22. — o/votpXvyiaig, xw/io/;, noro/g, in excess of wine , revellings , and banquetings) Those before mentioned are practised by individuals, these by clubs. — d0£/x/Vo/s, in abominations) by which the most sacred law of God is violated : Rom. i. 23, 24. — g/^XoXar^g/a/g, idolatries) of various kinds. So, in the antithesis, the word manifold or various , ver. 10.

4. ’e> w, in which) while you determine that it is sufficient to have lived badly [in past time], — ffwrpsyovruv, running together with them) in a troop, eagerly. — rr\v uvrfiv) the same as they do up to this day, and as you did formerly with them. — uvdyyet v, confusion) This is described in ver. 3. — fSXuff^uovvrsg, speaking evil of you) uttering against you reproaches, of pride, singularity, secret impiety, etc.

2 Rec. Text reads vjp civ after oipxsros ya.p, with C alone of the oldest authorities. But AB Yulg. and both Syr. omit iipoiv. So Beng. understands the ** you.*’ — E.

5. ’A ■roSwo'outf/ \6yo\), shall give account) in particular of their evil speaking: Jude ver. 15. — rp) to Christ. — sroifiug sxovTb w^° is ready) The apostles, when they do not professedly treat of the time of Christ’s coming, set forth that coming as close at hand to their expectation and piety : hence it is that Peter comprehends those who then reviled under the living , as though shortly about to be judged.

6. Tap, for) The particle connects ready and is at hand , ver. 5,

7. The Judge is ready ; for now that the Gospel is preached, nothing but the end remains. — xa / vexpoTg, even to the dead) Peter calls those dead who lived through the whole period of the New Testament, from the time that the Gospel was preached by the apostles after the ascension of Christ, especially concerning Christ the Judge , Acts x. 42, and those whom the J udge, who is at any moment about to come, will find dead , and will restore to life, ver. 5. The Gospel is preached also to the living ; but he mentions the dead , because the saying, that they might he judged , etc., is especially accomplished in death. And from this very thing it is plain that the preaching of the Gospel which is meant, is before that death, and not subsequent to it. When the body is put off in death, the condition of the soul is altogether fixed, either for evil or for good. The Gospel is preached to no one after death. Christ Himself preached to those who had formerly lived, ch. iii. 20. In the New Testament there is preaching in abundance to those who are alive. The Lord sees respecting those to whom that preaching does not come in their life. — zvriyyeXivQri) He , that is, Christ, was declared in the Gospel. While they were alive, He caused Himself to be preached to them by the Gospel. The Gospel is always preached at the present day : but Peter speaks in past time, for [i.e. having respect to] the time of judgment [in relation to which the preaching will have been past ] ; which, as we have said, he sees as it were close at hand. — ha, that) The end and efficacy of the Gospel is, that men may be made like Christ in death and in life, ch. iii. 18. The way of salvation through Christ is both secured and made known to all : they who have believed are saved, and ought to be objects of imitation, not of reproach, to others ; they who have not believed, nay, have even used reproaches, are justly punished. — xpiOuffr tyoi, might he judged : might live) They who receive the Gospel become like the death of Christ through repentance ; and successively through (by means of ) all adversities, even until the death of the body. That death is called a judgment , with reference to the old man ; and to this judgment, distinguishing evil

things from good, the faithful themselves readily subscribe: nor will they be liable to the dreadful universal judgment: ver. 5, 17, 18 ;

1 Cor. xi. 32. But the same also live with Christ : and they are said to live , not to be made alive ; because they have been made alive already together with Christ : ch. iii. 18, compared with Eph. ii. 5. Respecting this judgment and life, comp. ver. 1, 2, 3 ; for the faithful, while they are engaged in the flesh, already receive the beginning of these things. — xara a\ i6pu)‘7rous) as far as relates to men; for they are exempted from human affairs. — xara Qsbv) as far as relates to God; for they live to God. — ^rvsv/xany in spirit) See ch. iii. 18, note.

7. Tlavruv) of all things ; and therefore also of the arrogance of the wicked, and of the sufferings of the righteous. — r'sXog, the end) when the number of the dead and living shall be complete : [in the last judgment. — V. g.] — ouv, therefore) He returns to exhortation ; and in ver. 7-11 duties are opposed to the sins enumerated in ver. 3. For luxuries are opposed to thebeing sober and watchful; desires (“lusts”), to love ; excesses in wine , revellings , banqueting s, to hospitality ; abominable idolatries , to the lawful ministering of heavenly gifts to the glory of the true God. — xal vrj^ars, and watch) Temperance assists watchfulness, and each of them assists prayers : they who are removed from temperance are sleepy ; and the sleepy are slothful as to prayer, even on this account, that they do not willingly take any time from their labour and the ordinary pursuits of life. — Tpoffev^g, prayers) which are necessary at the last time.

8. T^i/ — aya-mji/, love) Love is already presupposed to exist : the injunction is, that it be more vehement. — on ay uni) xuXvxrsi w\ri6o$ ct,aapnu v, because love covers a multitude of sins) Prov. x. 12, Septuagint, Kavrag dg roug iir\ (piXovsixovvrag xaXv-^e i <pi\/ay friendship shall cover all that are not contentious. Comp. Prov. xvii. 9. He who greatly loves, covers the faults of him whom he loves, as many as they are : he turns away his own eyes from them, and, as far as is lawful, blinds others respecting them, and makes them the subject of prayer to God. And the Divine love attends such a love as this with aid and approbation, and rewards with a like return him also who loves : Matt. vi. 14. Love also is especially necessary on this account, because the Judge is at hand : James v. 9. And they are blessed whom the end of all things finds without sins , except such as are covered.

by preserving an equality of duties, or by not nicely weighing tlieir inequality.

10. Kutiug, even as) Understand shortly afterwards, so. — ai /ro, that (gift) itself) without striving after another. — nomXr,g, [“ manifold”] varied) distributing various gifts, with reference to the speech, or ministering. See next verse.

11. 'ng \6yiu ©sou, as it were oracles) that is, let him speak the

things which God supplies, at the present time. — ug e% iayvog, as out

of the strength) with activity. — iv eras/, in all things) for all men and

all things are of Him, and through Him, and to Him. — w, to whom)

To God. There is a similar expression respecting Christ, 2 Pet. iii.

18. — i) bb%u, the glory) for instance, of wisdom, which utters the

oracles. — ro Tip drag, the strength) which gives power to the righteous.

The same doxology occurs, ch. v. 11.

12. ’A yunriroi, /xj? beloved , do not think it strange) He exhorts them with love. A taste of the Divine power, which the preceding verses relate, forbids us to be offended as by a strange thing. For adversities to befall the saints is, in one point of view, something strange ; for they are sons of God : in another, it is not strange ; for it is adapted to them, for their purification [lit. seasoning ]. — wpaffei, the burning) ch. i. 7. — rrpbg Keipac/mov) which is not except for trial. —

to you) The dativus commodi. — yivoffsvri, when it takes place) by Divine counsel. — <njfj,(3ulvovrogy happening) accidentally.

13. K0o, even as) Glory answers to the measure of sufferings, but much more abundantly. — xoivuvsTrs, ye are partakers) willingly. — <ra^/xa(r/, in the sufferings) ver. 1. — yaipsrs, ha , rejoice , that) That , here, is more than if he had said or/, because. By joy and desire we attain to joy and gladness. Comp. 7va, that , John viii. 56. The reward of joyful patience is had regard to here. — dyaWid^svoi, with exulting joy) then free from all suffering.

14. E / bveiblfycds sv ovo'/xar; xpiarov, if ye are reproached in the name of Christ) The Gentiles thought it a reproach if they called any one a Christian : ver. 16. — ro rr^g bb^r,g %ai ro rou ©goD n^gD/^a, the Spirit of glory and of God) The same Spirit which was on Christ : Lukeiv. 18. He is here called the Spirit of glory , overcoming all the reproaches of the world, and the Spirit of God , whose Son is J esus Christ. The abstract, glory , is put for the concrete ; as 2 Pet. i. 17, 3, 4. The article rb is with great force put twice, as Apocalypse xxi. 6. And glory may be taken so as to be h bid bvoTv , Glory and God , that is, the God of glory , or as an appellation of Christ (comp, ver. 16, as a Christian , and ver. 13; James ii. 1, note) ; and it mav

be implied that the Spirit of Christ is also the Spirit of God the Father. The faithful, deeply feeling joy, experience the same Spirit sometimes as the Spirit of Glory and sometimes as the Spirit of God, in a different sense, the difference of which the Spirit itself reveals. — if l^ag avunaUrcu, rests upon you) That spirit is upon the righteous even before they suffer reproaches; but then they are more confirmed on this very account, and receive more abundant consolations of the Spirit: Num. xi. 25, 26, snu nnaloaro In otvrovg rb nvtu/xa, the spirit rested upon them. — fiXctcpri/xeTrou, He is evil spoken of) namely, Christ. — &>ga£sra/, He is glorified) in the midst of your reproaches, ver. 16. He writes from his own experience. Comp. Acts v. 41.

15. 7 up, for not) The particle for gives the reason wdiy the Lord is glorified in those wrho suffer. For it presupposes that they have it as a settled principle in themselves, to wish to suffer in no other way than as Christians ; and not to commit anything contrary to this, which is deserving of punishment. There is a similar imperative, ch. iii. 3. — oog (povsug, as a murderer) Disgraceful titles. — ^ ug dXXorp/oen/'tfxonog, as one who pries into the business of others) The particle as , repeated here only, makes a wide separation between the man who pries into the business of others, and the classes of evil-doers (here mentioned) ; but still it also distinguishes him from the Christian. Such are they who thrust themselves into business, wdiether public or private, sacred or civil, with which they have no concern, as though they were impelled by great prudence and faithfulness, and hatred of the wickedness of the world. Men of this kind often incur ill will from the wrorld, and more so than they deserve (especially from those in power, and who less readily endure just advisers and inspectors, than such as are like themselves) ; and thus they easily meet with sufferings. And this might especially happen in the case of heathen magistrates.

16. My a iaxwtffQu, let him not be ashamed) although the world is ashamed of shame. — Sogu^ercd, let him glonfy) Peter might have said, with the force of an antithesis, let him esteem it an honour to himself : but he teaches that the honour is to be resigned to God. Let him glorify God, who regards man as worthy of the honour of sufferings, and who at the same time bestows upon him a great benefit, together wfith an exemption from the punishments of the wicked, which are about to come upon them. There is a similar antithesis in Psalm lxxix. 12, 13, Let our enemies be put to shame : let the Lord be

glorified. — h too /xspsi toutu,1 in this part) i.e. in respect of sufferings which are of a better kind. See next verse.

17. ' O xaipog, the time) that is, now is. — too dp^atrdai to xpi/xu, that judgment should begin ) It is one and the same judgment from the time of the preaching of the Gospel by the apostles until the last judgment. ” Ap^aadcu, a middle verb. — anb too oi xooroo ©foD, from the house of God) that is, the Church, ch. ii. 5. Judgment begins from this with a mild beginning : Jer. xxv. 29, xlix. 12 ; Ezek. ix. 6. — r/ to rsXog , what shall be the end) The judgment, which is more tolerable at the beginning, gradually becomes more severe. The righteous, having gone through their part, behold with security the miseries of the wicked : the wicked, while they afflict the righteous, fill up their own measure, and learn what their own portion will be ; but the righteous better know this, and therefore they are patient.

18. Ka/ si o hixcuog — paverra,/ ; and if the righteous — appear ?) Prov. xi. 31, Septuagint, si 6 /xsv hixcuog /xoXig ffw^sra/, 6 dasfirjg xai d/xa pruXog <roo <pccvsTrai ; Very heavy chastisements are inflicted upon the righteous, when they at any time meanwhile offend : how much heavier punishments shall the wicked suffer ? The persecution of Nero preceded the calamity of the Jews by a few years. The righteous , the ungodly , and the sinner. A semi-double sentence.2 A man is righteous with reference to his neighbour, ungodly with reference to God, a sinner with reference to himself. We must therefore supply, by the force of the opposites in the first proposition, euffsfing, godly; and otnog , holy: in the second proposition, ddixog , unjust. — [xoXig) with difficulty [Comp. Matt. xxv. 5, 9]. This is softened, 2 Pet. i. 11, nXc ocicag, abundantly.

19. Ka/ oi <7rd(i%)ovrsg, even those who suffer) Kai, even , with the force of a concession. Ka/, even , with a participle, is the same as si xa /, and if [even though] ; with a verb, si xai ndcyoin, and if [even though ] ye suffer , ch. iii. 14. We ought not to conceive distrust from suffering. — xoltu to OeXq/xa too Qsou, according to the will of God) on account of doing the will of God in a different manner from evildoers, who suffer according to the will of God, inasmuch as God

1 The reading \v r<5 ovofxctTt rovru, which had not been approved of by the larger Ed., is openly preferred by Ed. 2, and is confidently exhibited in the Germ. Vers. — E. B.

2 See Append, on Semiduplex Oratio. — E.

wills them to be punished: ver. 15. The will of God is in Christ. — cr/ffrw nri(fry], to a faithful Creator) to Him to whom souls are safely committed, who does not even at the first [at the earliest time that He might in each instance] send upon us sufferings for our injury. Let the supra-Lapsarians see how they recognise a Creator faithful towards all. — napuriOiffQwffav, let them commit) as a deposit, not alarmed, but rather gladdened by sufferings, since they receive them to their advantage. — their souls) although the body appears to perish. — iv ayuOoxoitcf,, in well-doing) This should be the one and only care of those who suffer, both to act well and to suffer well: He will take care of the rest. To be taken with let them commit. Well-doing always has confidence united to it: ch. iii. 6 ; 1 John iii. 22.

CHAPTER V.

1. n ptff(3urepovs, elders) A title of office, in ver. 2 ; and of age, in ver. 5. — ffv/AorpiGpurepog, a fellow-elder) Mutual exhortation has great weight among equals and colleagues. With propriety and modesty does the first of the apostles thus speak of himself. — xal pa prvg, and a witness) Peter had both witnessed the sufferings of the Lord Himself, and he was now enduring sufferings. — dogqg, of glory) ver. 4 ; 2 Pet. i. 16. — xoivuvog, a partaker) Apocalypse i. 9. An incentive to good shepherds.

2. Uoi/xuvars, feed) by discipline and doctrine. — to h l/uv) entrusted to you for your part. — / iy\ avnyxccarug, not hy constraint) Necessity is laid upon them, 1 Cor. ix. 16, but willingness prevents it from being felt. This is efficacious both in undertaking and in discharging the office. Those pastors are not undeserving of censure, who, if it were in their power, would prefer to be anything else. — [aXX’ — aXXa, but — but) The motive and scope ought to be free from fault. — Y. g.] — pride aiff^poxspdug, nor for the sake of dishonourable gain) The receiving of pay is not forbidden, 1 Cor. ix. 14 ; but there ought to be the absence of all that is dishonourable, and the presence of a noble promptness. — cr podvjuug, ivillingly) So that the enjoyment consists in feeding the flock, and not in the pay.

3. *xig xarcc7cupie{jovrfg, as being lords over) who only give orders with a proud mind, and not with humility, and who oppress. In later times the presbyters took upon themselves to bear rule ; whence

the title Signore, especially in Italy, from Senior. — rvv xXqpwi, inheritances) In the plural: of the flock, in the singular The flock is one, under one Chief Shepherd, Christ; but the 'portions (xXripoi) are many, according to the number of places or overseers. But the style closely resembles a Mimesis i1 for the congregation is not the peculiar property of the elder, but he who lords it, treats it as though it were his lot or property. K Xijpog signifies a lot; then a portion of the Church which falls to an elder as his pastoral charge; then the pastor’s office; then the pastors; then the other clergy. How great an alteration2 is there, and a falling off in the meaning at the last! Comp. Note on Chrysostom de Sacerd., p. 504. — rvnoi, examples) The purest obedience is obtained by example, [such as you will hardly see rendered by the most keen of pastors u for filthy lucre,”1 or u lords.” — V. g.] Such frank intercourse subdues the itching desire for rule.

4. ®avepwOsvTog, is manifested) It is the part of faith to serve the Lord, though yet unseen. — ap^ivol^svog) the Chief Shepherd. ’ Ap%i- ‘Troi'xrjv has the acute accent on the penultimate, as (piXono'ifiriv , fiov'Koifxw.

5. 'O/xo/wc, in like manner) The foundation of the exhortation which precedes and follows is humility. — dXXriXoig , one to another) even without regard to age. — eyxopfiuiGotGde, put on) K o>/3og, a knot , or band, by which the slaves were fastened, especially in the dress of slaves. Hesychius: 5co,a/3w<ra<r0a/, GroX'iGacOai, to put on a dress ; and syxo/jj(3uQsig, dsQe/g, bound ; and eyxsxo/utyfiwrai, Jvg/X?jra/, he is wrapped up in.3 Therefore eyxo/Afiojdafffo is, put on and wrap yourselves up in : so that the covering of humility cannot be stripped off from you by any force. — o 0eo g, God) See James iv. 6, note.

6. Kparaidv %s/^a, the powerful hand) Thailand of God establishes different ranks ; He depresses the proud, and exalts the humble. He who is subject to the ordinances of man for the Lord’s sake, ch. ii. 13, submits himself also to the Lord Himself. Comp. Bom. xiii. 2. — Iv xaipQ, in due time) at the befitting time. Comp. oX/yov, ver. 10. Peter often looks to the day of judgment.

7. n'&ffav rrjv {tspipvav, all your anxiety) If the world depresses you, or if many things are wanting to you. — e^nppi^avreg, casting) boldly. [Exemption from anxieties is pre-eminently accordant with humility. — V. g.] Ps. Iv. 22, Septuagint, emppi^ov inti K vpiov rfy /x'spi/jjvdv gov, xai avrog <re diadps-^ei, Cast thine anxiety upon the Lord , and He shall

1 See Append, on Mimesis. — E.

2 See Append, on Metalepsis. — E.

YOL. Y.

sustain thee. Casting, watch. There is a close agreement between

these two duties, Luke xii. 22, 37 ; and Peter adds to each its own because. God provides: therefore do not be anxious. The devil seeks: therefore watch. — /xsXs/, there is a care) Not so strong a word as anxiety.

8. N^arg, watch) Let this be your care. Watch with the soul. — yprjyopyjffarey watch) with the body. — 6 ai iridntog — xara<7r/?j, the adversary — may devour) He seeks the righteous at once by the appearance of justice and by violence : Apocalypse xii. 10. — upvojuevog, roaring) with fury. — seeking) with treachery. — riv a, whom) especially of the faithful, Job i. 8. — xaracr/^, he may devour) First with reference to the soul, and then with reference to the body. But he especially lays snares by means of the sorrow arising from cares, which is injurious to faith.

9. Tp -r/tfrg/, through or by the faith) Constructed with resist [not 11 stedfast in the faith,” as Engl. Vers.] — ra aura rwv Tradri/xaruv, the very same sufferings) Not merely like sufferings, but the very same. The same governs the Dative dogXpor/jr/, brotherhood. Thus Lucretius: eadern aliis sopitus quiete est. Chrysost. de Sacerd., p. 202 : g ig rfa aurryv hetvoig sxtflrtriiv yU,av/av, to fall into the same madness with them. The meaning of the apostle is : the same sufferings which happen to your brethren are also undergone by you. Comp. Matt. v. 12; 2 Cor. i. 6 ; Phil. i. 30. [Therefore it is not a bad sign in a person, if the devil harasses him with sufferings. — V. g.] — sv xoV/aw) in the whole of this world , which lies in the evil one, the devil : ver. 8. It is antithetical to the eternal glory of God , ver. 10. — <xds\<p6rrlriy to your brotherhood) of Jews and Gentiles. — g^/rgXg/frtfa/, are accomplished) The measure of sufferings is gradually filled up.

10. Tlucrig x“P,T0$) °f an(l unmixed grace , which begins and completes, which calls and settles (founds). [It is an act of grace, when God sends even sufferings upon us. — V. g.] — h , in) Taken with who hath called. — 6X/yov, a little ) However great it seems, it is little and short in comparison with eternal glory. — vaOovr ac, when you have suffered) Some sufferings are to be endured, then perfection comes, etc. — aurog, He Himself) [without the aid of man]. Do you only watch, and resist the enemy : God will perform the rest. Comp, the /, Josh. xiii. 6, 1. — xuruprlczi, will perfect) so that no defect remain in you. The Doxology which follows agrees with the Indicative, rather than with the Optative, which some here read.1 Comp.

1 xocTotpTi'ati, oTYipi&i, etc., in the Future, is the reading of AB and most Versions, except that, whilst many MSS. of Vulg. read “ confirm abit,” Amiat. MS.

1 Tim. i. 17 ; 2 Tim. iv. 18. — trypan, will stablish) so that nothing may cause you to waver. — cQsvuffet, will strengthen ) so that you may overcome all the violence of your adversaries. A saying worthy of Peter. He is strengthening his brethren.

11. Kpurog, strength ) The effect of which is expressed in ver. 10.

appears to have been sent by Paul to Peter. On this opportunity, Peter expresses his approval of the doctrine and acts of Paul. Comp. 2 Pet. iii. 16. — wg Xoyi^o/aat, as I think ) That Silvanus was a faithful brother was not known to Peter by revelation, but he formed this opinion in the judgment of prudent charity, not having had heretofore much intercourse with him; and therefore he entrusted him with the letter. — bt dXiyuv sypu-^a, I have written shortly) that is, in this very letter. An abbreviated expression: I have written (I have written and sent) hy Silvanus. Comp. Acts xv. 23. — KupuxuXuv, exhorting) for the sake of brevity. Instruction (doctrine) requires more copious treatment than exhortation. — xai scr/^apn^wv, and moreover [or additionally ] testifying) A compound word. They had long since heard the testimony by Paul and Silas: Peter gives additional testimony: 1 John ii. 27. — ruvrriv slvat x^Plv) That this grace,

now present, 2 Pet. i. 12, is that true grace formerly promised by the Prophets, and that no other is to be expected. — sic gcr^xarg, in which ye stand) Pom. v. 2, note. The grace in which we stand must be true, and our standing in it true also.

13. ’Ev BufivXuvt, in Babylon) This was Babylon of the Chaldeans, which abounded with Jews. See Liglitfoot, Hor. on 1 Cor., p. 269. From the prospect (point of view) afforded by this Babylon there follows the series of countries:1 ch. i. 1, note. — <rut/gxXfxnb elect together with) Thus he appears to speak of his wife ; comp. ch. iii. 7 ; for she was a sister , 1 Cor. ix. 5 ; and the mention of his son Mark agrees with this.

14. ’ Ayuxric) of sacred love. — si pr^ peace) D1^, that is, I pray for your salvation : farewell.

1 The particular order in which the five provinces are enumerated by Peter, proves that it was from this Babylon he looked at them. — E

ON THE

SECOND EPISTLE OF PETEE.

CHAPTER I.

I. n srpog, Simon Peter) At the beginning of his former Epistle he had only placed his surname: here he adds his name also; at the close of his life reminding himself of his former condition, before he had received his surname. The character of this Epistle agrees in a remarkable manner with the former Epistle of Peter, and with the speeches of the same apostle in the Acts. See note on ch. ii. 22, iii. 1. It contains three parts, as the former Epistle.

I. The Inscription, i. 1, 2.

1. He exhorts those who are partakers of the same faith that they increase in the divine gifts, and give all diligence to their growth in grace, and in the knowledge of Jesus Christ, 3—11.

2. He adds incitements :

1. From the firmness of true teachers, 12-21.

2. From the wickedness of false teachers, ii. 1—22

3. He guards them against scoffers :

1. He refutes their error, iii. 1—9.

2. He describes the last day, with suitable exhortations, 10-14.

III. The Conclusion ; in which

1. He declares the agreement between himself and St Paul, 15, 16.

2. He repeats the sum of the Epistle, 17, 18.

— dovXog xoci anoaroXog, a servant and apostle ) a servant, as of the Lord Jesus; an apostle of the same, as Christ. — /VoV/^ov, equally precious) Faith has its preciousness, inasmuch as it lays hold of precious promises; ver. 4. The faith of those who have seen Jesus Christ, as Peter and the rest of the apostles, and of those who believe without having seen Him, is equally precious, flowing from Jesus Christ: it lays hold of the same righteousness and salvation; 1 John i. 3 ; 1 Pet. i. 8. — with us) the apostles; ver. 18. — Xa^oScv, who have received) They did not acquire it for themselves. — sv dixaiofi'jvf), through the righteousness) This is the ground of the expression, equally precious. It is this righteousness of God which is prior to faith; for faith depends upon the righteousness. Respecting this righteousness of God, comp. Rom. i. 17, iii. 26, notes. The title of Saviour (2w rrjpog) is appropriately added.

2. ’Ey Iki'/vugu rov Kvp/ov qfcouv, through the knowledge of our Lord) This short and simple reading seems to have been the original reading both of the Latin translator, and a little previously of the apostle himself. For this Epistle presupposes the knowledge of God; ver. 3 ; but it particularly urges the knowledge of our Lord , namely, Jesus Christ; ver. 8, ii. 20, iii. 18, where the conclusion answers to this beginning.1

3. 'ng <7 ravra ij/i/v, as all things to us) There is a wonderful cheerfulness in this exordium, beginning with the exhortation itself, add , etc., ver. 5. For this is the object of the Epistle ; ver. 13, iii. 1. All things , in this passage, and all , ver. 5, have reference to one another ; for as the Protasis is here, so is the Apodosis there. As has the effect of explaining, as 2 Cor. v. 20. Comp, altogether the parable of the ten virgins, Matt. xxv. The flame is that which is imparted to us by God and from God, without any labour on our part : but the oil is that which man ought to add by his own diligence and faithfulness, that the flame may be fed and increased. Thus the matter is set forth without a parable in this passage of Peter : in ver. 3 and 4, we have the flame ; but in ver. 5 and 6,

1 BC read 'Invov before rov Kvp/ov YipZv. A adds Xptarov: so both Syr. Versions. Vulg. (Amiat. and other oldest MSS.) reads rov Kvp/ov v\y.uv alone. — E.

and those which follow, we have that which man himself ought to add [lit. to pour upon it], the presence of Divine grace being presupposed. — r%$ 0e/ag Suvu/isMg auroD, the Divine power of Him) of Him, that is, God: for this is to be repeated from the word divine. From the power of God proceeds all power to life and godliness. — rot, rrphg ^mtjv %ui eixtefisiav) those things which pertain unto life from God, and earnestness towards God. Observe, it is plainly not by godliness that we obtain life. The Divine glory imparts life (comp. Pom. vi. 4, note) ; His power, godliness. To the one corruption is opposed, to the other lust; ver. 4. — 8s8Mpr\fjjivrig, has given) Thus dibwpqrai, He hath given: used twice in an active sense. Thus Gen. xxx. 20, Septuagint, dsduprjra/ 6 &sog /iot dupov xaXov, God hath given me a goodly gift. — rou xaXetfavrog, of Him that called us) To this refer the calling in ver. 10. The calling and knowledge are correlative terms. It is the knowledge of God which is meant; and to this God calls us. — Wop 86^y xa /' apery, by His own glory and virtue J) This is an explanation of what His Divine power is: so that the natural attributes of God have reference to His glory; those attributes which are called moral, have reference to His virtue. The two are closely united.

4. 81 m, by which) that is, by His glory and virtue. His glory causes, that the promises are very great ; His virtue, that they are precious. — ijfiTv — yzvwfc, to us — ye might become) He now gradually approaches to the exhortation. And the expression, equally precious , in ver. 1, supports the change from the first person to the second. — i<iruyyi\iLuru bsbMpqrai, has given us promises) The promise itself is a gift ; then also that which follows it, the thing promised. Peter, both when speaking in the Acts, and when writing in his Epistles, with great? solemnity, se^vcog, is accustomed to put substantives in the plural number. — ha 8ia tovtmv, that by these) that is, by the glory and virtue of Him. Communion itself with God was promised : wherefore Peter might have said because ; but he says that, with greater force. For the promise is given, that being allured by it, we may obtain the thing promised, which is great and precious. — foiag xoivMvot <pvasMg, partakers of the Divine nature) The Divine nature is God Himself. Thus we have Divine power, ver. 3 ; excellent glory, ver. 17 ; the holiness of God, Heb. xii. 10, for God Himself. See Macarius, Homil. 39. In like manner, the nature of man, etc., is used, James iii. 7. As escaping is opposed to partakers , so corruption through lust is opposed to the Divine nature. Moreover glory and corruption , virtue and lust ,

are contraries. And thus the title, the Divine nature, includes glory and virtue; and the same is called the Divine power, inasmuch as it is the origin of all that is good; and the Divine nature, inasmuch as it admits us to itself. But there is a gradation; and these two things differ as a part and the whole, namely, to receive the gifts of the Divine power (dum/Asws), and to be a partaker of the Divine nature, that is, to become holy; comp. Rom. i. 20. — acropuyoms, escaping ) hastily and swiftly. <t>guyw, I flee; anopevyu, I flee from, escape. This flight is here put, not so much for our duty, as for a Divine benefit, accompanying communion with God; comp. ch. ii. 18, 20. — rJjs h iv krttfapiy (p&opag, the corruption

which is in the world through lust) ch. ii. 20, 18, 19. The sentiment is: In the world is corruption through lust.

5. K a/, even) also. — a vro rooro, this very thing1) The answer of the godly towards the Divine gifts is accurately expressed. A uro toZto is used as it were adverbially, for xur avro rovro, u according to this very thing.” — ff-rovdyv, diligence ) Diligence comprises many things ; 2 Cor. vii. 11, note ; and in Peter the things which follow : whence give diligence , ver. 10, refers to this ; and so, to endeavour , ver. 15, iii. 14. — ‘Trupenrsv'e'yxavreg, introducing) rrapd, by the way , indicates modesty. God acts : we are diligent. — emyopr\yr\cari} supply , exhibit , minister additionally) The corresponding word is, shall be supplied or minister ed, ver. 11. Our diligence follows the gifts of God ; an entrance into the kingdom follows our diligence. — sv rfi cr/m/, in the faith) This is called knowledge , ver. 3, by which grace and truth are recognised ; and God supplies this to us, just as He does life . Faith is the gift of God ; Eph. ii. 8 : therefore we are not commanded to minister additionally faith, but in faith those fruits wdiich are mentioned, to the number of seven, faith leading the band,2 and love bringing up the rear. — u/xwi/, your) Taken with faith; 1 Pet. i. 7, 9, 21. — rqv dperriv, virtue) by which you may imitate the virtue of God, ver. 3, and actively perform all things which the spiritual life undertakes. Every present step

1 But the reading ccvrol Se rovra (but to this very thing, etc.), both in the margin of both Editions, and in the Germ. Version, is preferred to the other.— E. B.

A vroi be is the reading of A and Vulg., “vos autem so Lachm. Avro rovro be in B (judging from the silence of collators) and later Syr. : so Tisch. — E.

2 The Chorus ; referring to the Choragus in a Greek choir ; em yfipnye'iv. — E

produces and renders easy that which follows: the following tempers and perfects the preceding. But this is the order of nature, rather than of time. 'Apery, virtue, [not in the common use of the term, hut] a strenuous tone of mind and vigour; 1 Pet. i. 13. This is the result of faith; 2 Cor. iv. 13, 16, at the beginning. Next in order is [the fruit of virtue ] ym<sig, knowledge or moderation; comp. Rom. xv. 14, note. Virtue makes us active, watchful, circumspect, separate [or discreet], so as to consider what is to be done or avoided, for the sake of God, ourselves, and others; and in what manner this is to be done, and where and when, etc. ; 1 Cor. xvi. 18, at the end. Next in order is eyxpureta, abstinence. This is the result of yvuag, since it is this which distinguishes evil from good, and teaches us to flee from evil. Next in order is vwojtiovy, patience. Incontinence weakens the mind; continence banishes

weakness, and adds strength. Next in order is evtsfizia, godliness: it sanctifies the natural affections towards parents and others, yea, even towards the Creator. Patience (ynopovy) removes all the hindrances to godliness. Next in order is <piXade\(pia, brotherly affection. He who has his natural affections sanctified, advances to aropyyv, a natural affection, that is purely spiritual. ' Ay drry, love to all, completes this company (chorus) of graces; Col. iii. 14, throughout. He who is rightly disposed towards his brethren, extends his love to those who are less nearly connected with him, and even to enemies. Hence it is evident how each present step produces and renders easy that which follows. Moreover, in what way each step which follows, tempers and perfects that which goes before, will readily appear, if this scheme be duly considered in a retrograde order. He who has love, will exercise brotherly affection without partiality. He who has brotherly affection, will perceive that godliness is altogether necessary. Ebaefiyg, the godly, will mix nothing stoical with rr\ vrro/iovrj, his patience. To the patient man abstinence is easy. ’E yxparyg, the continent man, with calmness of mind thoroughly weighs all things, and has yvuoiv. TvZxng, knowledge, is on its guard, lest sudden impulse should carry away apery v, its virtue. The opposites are connected in a similar manner in the case of the wicked: unbelief produces vice, etc. — yvu<nv, moderation ) 1 Pet. iii. 7, note.

6. 'Eyxpure/uv, abstinence) which avoids evil desires. Abstain. — urro/AQvyv, patience ) by which adversities and adversaries are endured. Sustain [have endurance]. — ebaefieiuv, godliness) By which the faithful look to God above all things. E vcepe/a may be affection

towards relatives, parents, brothers, etc. ; but it is a sanctified affection. Comp. 1 Tim. v. 4.

7. <&i\ade\<piav, brotherly affection ) towards the saints who are united with you in God. — ryv dydcnjv, love ) From brotherly affection is deduced love : 1 Pet. i. 22.

8. TuZru, these things) Virtue , moderation , etc. A condition is involved : If you have these things, then indeed you have true knowledge. Comp. ver. 9, for. — v/nTv v-rdp^ovra, if they are in you ) in truth. The same phrase occurs, Acts iii. 6. The expression, not barren , refers to this. — xa) nKeovd^ovru, and abound ) copiously. Abundance quickly follows truth. The expression, nor unfruitful , refers to this : that is, you shall have the fruit, which the knowledge of Jesus Christ produces, in excellence and abundance : ch. i. 3. — xudiarriffiv, they render or establish ) at present. — sJg, in) Comp, sis, in , in respect to , Rom. iv. 20. — icr/y vuav, the acknowledging) the recognition , united with the cleansing from sins.

9. Tap , for) in its proper sense. — rvpXog i<sn, x.r.'X ., he is blind , etc.) The steps of his relapses are depicted by a choice retrogression or inversion of style. Such a man, 1) forgets that he was cleansed from his sins, which are past ; 2) he is dim-sighted as to present privileges, ver. 12 ; 3) he is altogether blind as to those that are future , ver. 11. The inversion of the style consists in this, that the reference to past time in the text is put in the last place, whereas according to the nature of the subject it should be said, past, present , future. — /uvoond^uv, dim-sighted) Hesychius, ^uw-rd^w;, 6<pduXfj.iuv, affected with ophthalmia. — XyOriv Xa(3dv) having obtained forgetfulness. A most appropriate phrase, the participle having obtained expressing that which the man willingly undergoes ; comp, note on Rom. v. 19. He who reflects how many are the old sins from which he has been cleansed, the more easily abstains.

10. MdXXoy, the more) They who have diligence ought to have more. — ddsXpoi, brethren) Peter never employs this address in the former Epistle, he uses it once only in the latter : from which the weightiness of this passage is plainly seen. — / 3s(3aiav , firm) This confirmation takes place by means of virtue , moderation , abstinence , etc. ; and therefore there follows immediately, for if ye do these things. Comp. Heb. vi. 10. — / 3s(3a/av \jfiuv rriv x\r\<uv uai sxXoyi jv, your calling and election firm) that is, yourselves firm in your calling and election. For the confirmation belongs to those to whom the falling would otherwise belong. The calling is put before the election , as far as relates to us.

11. nXou<r/w$) abundantly ; so that at any time, without stumbling , you may be able to enter, not as having escaped from a shipwreck, or from fire, but as it were in triumph; and that things past, things present, and things to come may profit you. Here Peter does not now say, scarcely , as in his first Epistle, iv. 8. This expression answers to abound , in ver. 8.

12. Ail , wherefore) He speaks from an anticipation of his own

immediate departure and entrance into the kingdom; ver. 15, 11. — IJisWijGb) v'xag as/' vno/MjuviiGxeii') The force of this reading will scarcely be understood by those who are not adequately experienced in the usages of the Greek language, or at any rate by those who have not a nice perception of the beauties of the verb /asXXw. The more recent Greeks themselves have written oujc d/^sX^w, I will not be negligent, from //,sXX?j<rw MsXXs/v, in German, sollen, to owe. Thus Gregory of Neocaesareia, dperag eye iv sn /AXXw, 1 do not yet possess virtues. — Panegyric on Origen, pp. 86, 203, ed. Stutgard. And it is commonly said, he ought to come; that is, he is not yet come. And thus Peter says, I will regard you as always (needing) to be admonished: I will never think how much I have admonished you; I will think this only, that you ought to be admonished by me. The present, //-sXXw, conveys the notion of a future action; wherefore /xsXX?j(rw is an accumulated future; I shall be about to admonish. Hesy chius, /xsXX^c&j, G-rovddGco, I will earnestly endeavour. And this very synonym, GvovdaGoj, follows shortly after in ver. 15, where the earnestness (Grro\)br\) of the apostle is also to be observed extending itself by letters even beyond (after) his decease; and thence the appropriate use of the word /4>^//,?j (memory), with reference to his death. Ammonius, ph y/Wa / vexpow /uvela de £ uvrog.

fjjvriw is said with reference to the dead, and /m/a, with reference to the living. See Eccles. i. 11, etc., Septuagint. — as/', always) He gives the reason w'hy he writes a second epistle so shortly after the first. Peter regards it as a fixed principle, that there is more and more need of admonition on account of the increasing corruption of wicked men: cli. ii. 2. — eidorag, knoiving) the truth. — cGr7)piy/j,evovg, established) Closely connected with this is the word dieyeipeivy to stir up, ver. 13. He wishes them to be both firm and as much on the alert as possible. — vapovGri) present) Truth is present, as in the New Testament: 1 Pet. v. 1 2, note.

1 Ms Xhri<ja is read by ABO Vulg. Memph. Theb. But Rec. Text, without any of the oldest authorities, has ovk elite hiiooi. — E.

13. A?, but) A particle of explaining or declaring. — <rx^/xa77, tabernacle) There is a reference to the immortality of the soul, and its brief abode in the mortal body, together with the easy departure of believers.

14. Ta^tvf] sffnv) is sudden. The present. They who are for a long time sick, are able as yet to feed others. The cross was not about to permit that to Peter. Therefore he first does that which he has to do. — uvodtoig, the laying aside) A violent process, but still wished for. Thus departure , ver. 15. — sdrjXuffs, hath disclosed or showed) He had long ago showed this ; John xxi. 18, 19, When thou shalt be old. The “ old age” of Peter was now close at hand. It is possible that some other indication had afterwards been given him.

15. iKoudaGu, I will endeavour) On this depends v/^cig g^g/v, that you may have [“be able”]. Thus also the Latins construct the verb studeo. — exatrrore, at every time) as often as there shall be occasion.— s^siv) An elegant phrase, Gron^ai. But they were about to have it [in their power], since this very Epistle of Peter was left to them.

16. Tap, for) He shows that the subject was one, respecting which it was befitting that he should write, though even on the point of death ; alleging the testimony of apostles, and the discourse of prophets. — ffeoo<piff/u,zvo/g) ‘x’kacroTg, ch. ii. 3, cunningly devised. — / ivdo/g ) fables , such as the heathen had respecting their gods. —

iravrsg) The ig denotes error; ch. ii. 2, 15. There is no such error in this matter. — dvva^iv xat TrapovGlav, the power and presence) Hendiadys: that is, most present majesty. Awapig, power, is opposed to fables. Comp. 1 Cor. iv. 20, where word and power are opposed to each other. The Transfiguration on the Mount is a pattern of the revelation of glory at the last day; and the whole testimony of the apostles looks to this revelation: Acts x. 42. — J-roVra/, eyewitnesses) Admitted to His innermost secrets; for instance, on the Mount. — btefoov, of Him) ’ExzTvcg, He, denotes something distant, and wonderful, and great. — /xsyaXs/oV^ros, majesty) As the name of the Father and the Son are correlative terms, so are magnificent glory and majesty. Magnificent glory in the text is ascribed to the Father; majesty (magnitudo) or /xsyaXs/onjg (for the Greek word differs somewhat from the Latin), to the Son.

17. Aafiuv, having received) The participle is put for the indicative, He received, by the testimony of His Father. — ti^ v xai do%av, honour and glory) divine. The word glory is immediately after

repeated. — <pw vrjg InyQzusrig, when a voice was borne) This is emphatically repeated in the next verse. — a vra) to Him alone. — r^g /av/uXovpinovc dogqgj the magnificent Glory ) So God Himself is termed.

18. 'H/xg/g, we) John also was still alive. — eg ovpuvov, from heaven) from God. — rw a y/w, the holy) The mountain was holy from that very circumstance ; at any rate, at that very time.

19. "E^o/xgv /3g/3a/orgpov, we have a more firm) He does not say, more clear, but more firm. Wherefore it is here unnecessary to inquire [or discuss ] concerning the difference in the clearness of prophecy before and after its fulfilment. But, undoubtedly, the word of prophecy becomes more firm from its fulfilment : Rom. xv. 8. For the same reason the word spoken by prophets is not more firm than that s*poken by apostles, either in itself or in relation to those to whom Peter writes : ver. 12, 16.1 Even the word of prophecy w’as always firm of itself ; but it became more firm , I will not say in the minds of the apostles, but at all events in the minds of their hearers (in whose name he says, we , not ye have), to whom the apostles were demonstrating the complete fulfilment which had already taken place in Jesus Christ, and were, moreover, drawing inferences from this as to its future fulfilment. The day when it dawns upon you, confirms the fact that you saw correctly, however indistinctly, the objects which you had already seen more faintly by the light of a lamp. See note on ver. 20, does not become. — rov *po<pririxbv Xoyov, the word of prophecy) The words of Moses, of Isaiah, and of all the prophets, make up one word, in every way consistent with itself. For Peter does not nowT bring forward individual sayings, but he embraces their whole testimony, as now laid open. Comp. Acts x. 43. Moses, too, had been with them on the mount. — xaXug, well) Peter does not upbraid them for their dulness, in still attaching greater credit to the prophets than to himself and the rest of the apostles. Every one ought to praise that which is the support of his own faith, on which he especially rests. He calls them, however, to further objects. — Kpoff'eyovrig ug , taking heed as) The light of the day does not take away the beholding and looking upon the lamp , but yet it overpowers it. By the greater light, the lesser one is both ac-

1 Nor is even the word of the prophets preferred either to the seeing or to the hearing of the apostles. The “day,” in fact, is what prevails in the New Testament : and a choice beam of the day itself was the seeing and hearing on the holy mountain : so far is it from being the case, that the palm must be given to the “ lamp.” — V. g.

knowledged to be lesser, and is strengthened: by the lesser light, the excellence of the greater one is shown. [Grateful remembrance of it is inculcated; comp. ch. iii. 2. — Y. g.] — a lamp) which is used in the night. [But the lamp of prophecy even still benefits those now walking in the day. — Y. g.] — <pa/vovri) which was shining, [but Engl. Yers., present, “ that shineth.”] It is imperfect (as omc, when we were, ver. 18) ; for there follows, until the day should dawn, etc., with the same force of time, not in the present, diavyd fy, avareWy, (may) dawn, rise. — jjpw, dark) where there is neither water nor light. — roVw, place) Such a place is our heart. — sug ov, until) The use of Scripture is not altogether taken away in the case of the enlightened, especially in convincing others, as we learn from the example of Peter himself. Comp, until,1 Matt. i. 25. And yet the enlightened now possess that very thing of which the prophets testify. Wherefore John, for instance, in his first Epistle, while he writes to such persons, and so often reminds us that he writes, never appeals to the prophetic, It is written; he only adduces the testimony of the apostles: for the darkness was past, and the true light was now shining; 1 John ii. 8. And so you may find that the phrase, It is written, is of much more frequent occurrence in the older books of the New Testament, than in those which were written afterwards. — rjfispa, the day) The full light of the New Testament. See how the light of a lamp differs from that of the day! just so does the light of the Old Testament differ from that of the New. See the first Epistle of John ii. 8. — diavydap, should dawn) Having burst through the darkness. — <pcuG<popog, the morning star ) Jesus Christ: Apocal. xxii. 16.

20. T ouro, this) The reason of the phrase, ye do well , inasmuch as ye know this . — npurov) before I speak : German, vorhin , before. Thus ch. iii. 3. In these Epistles, Peter does not teach, but reminds. — <7rpo<prireia ypaprig) prophecy , which is contained in the body of Scripture. — ibictg s^iXvGsug ov y/vsrai, does not become of private interpretation) k TiXvdig from Jcr/Xuw, to explain ; Mark iv. 34 ; Acts xix. 39. "ina some Greek versions render hr'sXvGs, Gen. xli. 12. As the sight of the apostles is opposed to cunningly devised fables , so (popa , the motion or inspiration of the prophets, is opposed to private interpretation. Therefore that is called s^iXvaig, or interpretation , by which the prophets themselves opened to mortals things which were

1 Including the time fixed on as the limit. So here until does not exclude the time being, when the day was shining. — E.

before altogether shut up. Prophecy is not at first of man, nor does it ever so far depart from itself as to begin to be the word of private, that is, of human interpretation (smXUeug), but it is altogether of Divine unfolding or revelation, and is known to be so in its results and issue; and it even becomes more firm. So /or, ver. 21, agrees with this. — oh yiverai, does not become) That which has once been truly spoken by the prophets, remains truth even to the present day. A lamp is not the day; but still it prevails over the darkness.

21. 0fcX^ar/, by the will) the desire: Jer. xxiii. 26, Septuagint. Man often feigns by fables, or conceals by error, that which he wishes. Comp, willingly, ch. iii. 5. — uvdpuinov) of man, alone. There is an antithesis between this and holy men of God , the definition of the prophets. — was borne) Thus ver. 17 and 18. Heb.

from KKO, to bear. — n ore) ever, at a remote or nearer time: hence prophecy, without the article, is used indefinitely. — i-ro, but by) Comp. John xi. 51. — cpspofisvot, carried) This has reference to w'exQ?), was borne. A most beautiful antithesis: they did not bear, but were borne: they were passive, not active instruments. That which is borne, is borne by no force of its own; it does not move and advance anything forward by its own labour. Comp, respecting the prophets, Ps. xlv. 2 ; Jer. xxxvi. 18. Shortly afterwards, the word spake denotes also the readiness with which they uttered prophecies. — eXoLAqouv, spake) This has also reference to the pen of the written word. They spake: the past tense shows that Peter is speaking particularly of the prophets of the Old Testament. Comp. ch. ii. 1, note, and ch. iii. 2. — ayioi, holy) Because they had the Holy Spirit.

CHAPTER II.

1. ’Eygvovro ds xcti ^ivdoTrpopriroU) Put there were also false prophets) An antithesis to the true prophets of the Old Testament, concerning whom see ch. i. 19. Ka /, also. — Xa&, among the people) of Israel. He is writing to Israelites. An example of a false prophet is given, ver. 15. — e<rovrui) there shall be ; and even at that time there had begun to be. A prophecy, already given, is now repeated, ch. iii. 2 ; Jude 4, 14. — ^svdodiduGxaXoij false teachers) Antithetical

to the true teachers of the New Testament. — rrapsKfa^ovciv, shall privily bring in) xupa, beside the salutary doctrine respecting Christ. — aip'sffug unuXsiug) heresies, not only bad, but of the worst character, ruinous or abandoned. — xa/') even. The epithet swift, added to the word perdition, which is repeated, is suitable. — rh dyopdcccvra abroug, Him who bought them) To the confession of whom they ought to have been devoted, even to death: ch. i. 16. — bzoxorriv) whom the true doctrine testifies to be Lord. — apvovyevoi, denying) in doctrine and works: Jude 4. They deny that He truly came in the flesh, and thus they take away altogether the mystery of redemption: 1 J ohn iv. 2, 3. — sKayov reg, bringing on) Man brings upon himself: God brings upon him, as an avenger: ver. 5. — ra-fcivriv, swift) On account of the speedy coming of the Lord.

2. UoXXoi, many) How sad ! — dazXyftaig) Others read u^uXs/aig f but uff'sXys/ai is read in Peter and other places in the plural, whereas avruiXe icu is not : and wantonness is that bait which draws many to follow them; Jude 4. That following is succeeded at length by destruction : whereas wantonness , not perdition, so meets the gaze [at once], that men are led to speak evil of the way of truth : and this also is the crime, by which the punishment mentioned in ver. 6 is incurred. In such a variation of readings it is easy to bring forward arguments for either of the two : but it is unnecessary to do so, since the decision ought to be made on the authority of manuscripts. See App. Crit., edit, ii., on this passage. — di oug , on account of whom) It refers to of them. — ^ odbg , the way) ver. 15, 21. Gen. xxiv. 48, riDX "pH, sv 6d'X> dXriQslag (Septuagint), in the way of truth. — (3Xaffcp7i'jjrjd7]azTaiy shall be evil spoken of) by those who are without, and know not how to distinguish between true and false Christians.

3. nXzQvetya, covetousness , avarice) ver. 14. — nXac roTg, feigned) as dealers do. — vyug tyKops-jcovrou) The writers of the Septuagint put iyxopzvzaQai with an accusative for the Hebrew “inD, Gen. xxxiv. 21 ; Prov. iii. 14 ; Ezek. xxvii. 21, ed. Vat. The meaning is, they shall make merchandise of you : they shall deceive ; take money. Pliny says, respecting certain physicians, Nor is it doubtful , that all these , hunting after reputation by some novelty , immediately make merchandise of our lives. — Plin., book xxix., chapter 1. — afg, to whom) It tends to the consolation and protection of the righteous, that the

punishment of the ungodly is fully described before the mention of their wicked deeds. — eWaXa/) as it were from of old, from the fall of the angels. — ovx dpyzT) is not inactive; that is, is altogether vigorous. It is one and the same judgment which hangs over all sinners, and which is revolved in the mind of the Judge without intermission, until it breaks forth; and in the case of those who are mentioned in Scripture as being punished, it is shown what awaits others; although sinners think that it lingers, and they themselves slumber. — a^wXf/a a i/ruv, their destruction ) the destruction, to which they will be adjudged. Thus also judgment and destruction are mentioned in connection, ch. iii. 7. — ov werafyi, does not slumber) The same word is used, Matt. xxv. 5, note. Compare knoweth, ver. 9.

4. E /, if) The Apodosis is contained in ver. 9. — dyyeXuvj angels) The most noble of created beings : Rom. viii. 38, note. — ovx epslcaro, spared not) Thus also ver. 5. A severe judgment is intimated against those, whom you might have supposed likely to escape. — cupaTg) treipd,, a twisted rope , of twig, hemp, hair, etc. Thus hc/xoTg^ in chains , Jude 6. — £o'poo, of darkness) Darkness itself keeps them prisoners, and is as a chain. Wisdom xvii. 17, Septuagint, d\vc u cxorovg sds6yj<fuvy they were bound with a chain of darkness. — raprapdcac) The noun is 6 za/' i] rdprapog , plural rdprupa ; the verb, raprapou : it does not occur elsewhere in the New Testament, nor in the Septuagint. Therefore the meaning must be sought for from other sources, from Homer, Hesiod, and Plato : according to whom Tartarus is the lowest place in nature ; most dreadful with darkness and cold. Whence Hesychius : rdprupog , 6 vko rijv yriv xccrwrarog voVog, Tartarus, the lowest place beneath the earth. Eustathius, on the Iliad, book vii., rdprupog , og (pzpwv/jjojg rsrapuxrai , ur\p vcroyuiog x.ui di-jjX/oc, xc cl did rovro xa i x.r.X., Tartarus , which , in accordance with

its name, is in confusion [deriving Tdprapog from rapdauoJ], is a thick haze 1 under ground without the sun, and on this account is also cold. And this idea is confirmed by the word £o'pou, of darkness, here used. Thence rapTapovv, from raprupou, is to sentence and consign to Tartarus., or darkness. Similar forms are dctvarou, xanou, xvxXou, wpou, cxorouj ffravpouj racrg/vow, <pi/x6oj. But it is possible for slaves of Tartarus to dwell also on earth: Luke viii. 31 ; Eph. ii. 2 ; Apoc. ix. 1 1, 14 ; xii. 9, etc. : just as it is possible for one taken captive in war to

1 The lower air or haze (dv)p) is opposed to the pure upper air (aid >ip). See Horn. 11. xiv. 288. — T.

walk even beyond the place of his captivity. Step by step, therefore, the angels who have sinned, are given to Tartarus ( ruprupouvrcu ). — napsdwxsv, delivered) them; just as the judge delivers the prisoner to the officers. Compare Apoc. xx. 2. — sig xplav rripov/Aevovg, reserved unto judgment) tine judgment of the great day, Jude 6.

5. ’A pxaiov, ancient) antediluvian. — oydoov Nw£, Noah the eighth person) Noah and his family were eight in number. Raphelius shows that this use of numerals prevailed among the Greeks. Compare 1 Pet. iii. 20. To the eight souls is opposed the universe , the densely peopled world of the ungodly. — bixcuoavvrig xqpvx a, a preacher of righteousness) Not only was he himself righteous, but he had also preached righteousness to the world. — xu raxXvGfilv, the flood) Although therefore the godly are saved, the wicked cannot hope that they shall be saved with them.

6. noXg/s, cities) There were therefore sins of the same description in the neighbourhood of Sodom, Gomorrha, etc. — reppdotug xaraGrpopfo turning them into ashes with an overthrow) The words xaraGTp'scpsiv and xotrocGrpocpri are thus used, Gen. xix. 25, 29, Septuagint. — rsQuxug, placing) [rendering them]. It was an imperishable memorial of God and of the Divine judgment.

7. A/xa/ov, righteous) Gen. xix. 1, 7. — uQ'scfiuv, of the lawless or impious) of those who sinned against nature. — sv uasXys/a, in wantonness) Gen. xix. 5.

8. *0 btxouog — &xa/av, the righteous man — his righteous soul) The reflex influence of grief is elegantly expressed. Lot tortured himself : and the guilty men of Sodom were his torment. — w'spai/ s% ti/uspug, from day to day) Thus the Septuagint often renders DP DP. — spyotg) by deeds , spoken of.

9. 0/3 g) knows , and remembers : even when men know not any aid. The instances alleged show this. There is no doubt as to the will of the Lord.— gDtfg /3g%, the godly) such as Noah and Lot , godly and righteous men. — jUadui, to rescue) There are more examples, Jer. xxxix. 11, 18, xlv. 5. — ablxovg) the unrighteous and ungodly : such as many, who have been lately mentioned. — xoXafyiAwovg) to be punished : a future event, and yet expressed in the present ; because the punishment is certain and imminent.

after) The generic description is, the walking after the flesh: the specific, the walking after the flesh in the lust of uncleanness. — xa/, and) There is a division, concerning impurity and blasphemy: after, and government. The latter subject is treated of immeof the two subjects discussed has a nominative case and finite verb. There is a further reference to the same two subjects (heads) at ver. 18 : swelling: they entice. — nvpiorrirog zurucppovouvrccgy despising government) In this, which is the statement or proposition, he makes mention of government: shortly afterwards, in handling the subject, he speaks of dignities (do%ag), including the signification of the one in that of the other. Each of these, by an impressive Metonymia of the abstract for the concrete, seems to signify the angels, and those the fallen ones (although Horne on the Epistle of Jude takes it of the holy angels) : for while it is here asserted, ver. 11, that railing judgment is not to be brought by angels against dignities, Jude, ver. 9, to the same purport, but in more definite language, asserts that this same railing judgment was not brought by the archangel against the devil. By government seems to be meant the prince of the fallen spirits; by dignities, the other fallen spirits. At least Jude also (ver. 8) retains the singular and the plural: they despise government, hut speak evil of dignities. Each apostle shows that he is speaking of creatures whom the wicked do not know or understand (ver. 12). The angels who sinned, still, as the creatures of God, have a goodness, as Gerh. says on this passage, and in their exalted nature, which they received from the Creator, retain the indelible impress of majesty: comp. Luke x. 18, 19 ; Matt. xii. 26, 29 ; John xiv. 30 ; 2 Cor. iv. 4 ; and this we ought to regard with reverence, not on their account, but on account of God. Comp. James iii. 9, note. For this is the most august mystery of the Divine judgment, which is passed upon angels: and into this no angel, no man, ought by his own authority to thrust himself; much less the wicked (Ecclus. xxi. 27, ev rep xurapaffaffOui u<tefir\ r'ov Saravccv, ctvr'og xccrapurai rrp) w/fy avrov: When the ungodly curseth Satan, he cursetli his own soul) : and yet somehow or other these men, whom Peter and Jude point out, endeavoured to do so, turning all spiritual things upside down: ver. 12 ; Jude 10, 19. See the dignity of the saints, who shall have the power of judging angels: 1 Cor. vi. 3. See on Sasbout, f. 472, 480. — roX/z^ra/, presumptuous) although Michae. did not presume, Jude 9. The nominative case is followed immediately by the verb, are not afraid. Many put a comma in the sentence, roX/z^ra/, uvQubsig; but there is no reason why the substantive and adjective should not be joined together. Abdahia roX/z,av, selfwill produces presumption: the words ou rpejxovffi, which follow presently, denote presumption. — ou rpefiova, are not afraid) although they

have so very insignificant strength and power. — fiXaupyifiouvreg, speaking evil) Evil-speaking is their first crime; the root of which is first mentioned, presumption, pride. So the other crime, uncleanness, ver. 14 ; the root of which is also first mentioned, luxury, ver. 13.

11. ”Oxov) where , used for when. A particle suitable for reproof:

1 Cor. iii. 3. — ayygXo/, angels) and moreover the archangel. That which Peter had in mind, as either already known to his readers, or as not yet to be disclosed, Jude afterwards expressed. The Epistle of each is in a remarkable manner parallel with the other. — Ic ryl'i) Right is defended by strength; and these are both in agreement with each other. Men are little [dwarfs] in both respects ; angels are greater ; God is best and greatest. — fieifywg, greater) A grave pleasantry : greater than mere petty men. — ov <pspov<n xar avruv, do not bring against them) that is, do not assail dignities , etc., Jude 9. — rrapa Kvplw) before the Lord. They abstain from judgment, through reverence of the Judge and His presence. — fixduprifcov) That is sometimes railing , which is spoken against any one with truth, but in an unbecoming manner. Judgment belongs to God, not to angels. •

12. "AXoya pa, animals without reason) This differs widely from angels, Ps. xlix. 21. — <puuiy.cc ysyevvYifceva,) born mere natural animals , ignoble from their very birth, and acting in accordance with their origin, pvtnxug, naturally , Jude 10 ; following the natural guidance of their senses, in food, etc., and not knowing anything superior to these things, anything beyond what is natural, anything spiritual. There follows, in those things which they know not. — s/g dXuuiv %al cpdopdv, for capture and destruction) Antithetical to men, who ought to have aimed at liberty (ver. 19) and heavenly glory. — fiXaffpYifiouvrsg, speaking evil) There ought to be great caution in our language.— ev rip tpdopfi, auruv y.arccp6ap7]Uovrai, they shall utterly perish in their own corruption) The destruction caused by iniquity, has for its just reward destruction full of misery. On another subject, the Septuagint has tpOopcf, xarupdccpriffri, thou wilt wear away , Ex. xviii. 18.

13. Ko/a/ou/a£vo/, bearing off [being about to u receive”]) willingly. — ridovyjv) that pleasure wdiich man ought chiefly to aim at.1 — Tiyou^zvoi, esteeming) A similar phrase occurs, ch. iii. 15. — iv ij/cspcc) in the day of your love-feasts, whatever that day in each case may be, without any concern, whatever to-morrow may be about to bring with it. —

1 And which contains all things else in it. — V. g. (Counting luxury the summum bonum. — E.)

(wThoi xai fiZjfioi) They are spots in themselves ; disgraces , which provoke others to blame the Church itself. As spots most shamefully disfigure the brightest objects, so do these men disgrace your love-feasts. — evrpupuvreg) sporting themselves , so that they indulge themselves, and mock at others. The verb has a middle sense. It is used in the Septuagint, followed by sv, Isa. lv. 2, lvii. 4. — acraratg1) deceivings. Jude 12, iv rcug ayuncug u/awv, in your feasts : Peter, making an important alteration in the letters, iv roug dnurcug avruv, in tlieir deceivings. An anonymous writer in MS. Catena, praised by Mill : ov 5/’ ATAIIHN xa/' r'o /ueruXctBiTv aXuvy ffvvevujyoxivrui vfitv, dXXd bid rb xa/pbv svplffxeiv rJjg <rpbg yvvcuxag ATIATH2 itfirrjbsiov : It is not , he says , for the sake of LOVE, and of sharing your salt , that they feast with you , hut that they may find a convenient opportunity of deceit with regard to your wives. At any rate, it is evident from this, that Peter alludes to the love-feasts ; because each of them adds, feasting with you , and the one, sporting themselves , the other, feeding themselves. — <rwsvu%ov/xsvoi v/iTv) feasting with you. E uw%/a, a splendid feast, especially a sacred one ; dnb roD tZ ’iyziv ro vg ffuviovrag e/g svtppoffvvriv n/x/j rov 6riov, xa/ s/g cutiGiv eavroug xaOievcu : from the fact , that those who assemble at a feast in honour of the god , have good cheer , and give themselves to indulgence. See Eust., fol. 281, ed. Pom.

14. Moi^aXibog, of an adulteress ) An adulteress has gained possession of their eyes, that is, alluring desire. The parallel word is, from sin. — beXedfyvrsg, enticing) with those eyes to disgraceful deeds of the flesh. — xupbi av, the heart) Besides the eyes , mention is also made of the heart : Ezek. vi. 9. — xurdpug, of cursing) not of blessing in Christ, 1 Pet. iii. 9. Cursing especially follows covetousness. See the following verses.

15. ’’Ei'ctxoXovdrjffoivTtg cbui rov BaXocd/u following the way of Balaam) See note on Jude 8, from Isa. lvi. — B ocop, Bosor) This and Beor are synonyms. Hill. Onom., pp. 700, 763, 774. Lightfoot (Hor. in Act., p. 270) thinks that sigma was written by Peter among the Babylonians by a Clialdaism for V.

16. 'Yftofvyiov d(f>uvor Kpopyrou, a dumb beast : of the prophet) A fine antithesis. So great was the madness of Balaam, that an ass must speak, rather than it should pass unreproved. — d<p uvov) without a voice of man.

1 ’A TTuroitg is supported by A corrected, C, Memph. and later Syr., and so R.ec. Text and Tisch. ; but dyotnuii by A later corrected, B Vulg. Theb. Syr. : and so Lachm- — E.

17. Our©/ eta, these are) From ver. 10 to 16 the character of false teachers has been described ; now their very plan of proceeding is described, which they use towards their disciples. — rrriyut, wells) A well and a cloud promise water : so these men boast vnspoyxu, great swelling words , as though they were the lights of the Church ; comp. ver. 10, 19, at the beginning ; but these ivells and these clouds give no supply. Those great swelling words are of vanity . — vspsXou,1 clouds) impostors.2 — o7g, to whom) This does not refer to wells and clouds , but to these . The definition is put for the thing defined, a arspsc nXavrirou, wandering stars. Comp. Jude 13, note. — o Lltpog rou txorovg, the mist of darkness) ?6<pog is the chilling horror [horror algidus] with which darkness (txorog) is attended. Comp, note on Heb. xii. 18. — rsr^ra/, is reserved) For this reason especially, that they carry off to destruction so many souls. See the following verses.

18. 2 upxog dffzXysiag) 2 dp% dtizhyuag is most polluted flesh. Many have written dczXyuaig instead of aatXyetag3 by an easy slip of the pen into rhythm after the word sKiQv/ataig. — rovg oXiyug dvo<p&vyovrag rovg sv irXdvy) umffrps pofi'evovg, those , who for a little time had escaped from them who live in error) rovg repeated, is not put in apposition, but the word unoytvyovrug (comp. ver. 20) governs the clause rovg h rrXuvr) dwarpepofi'svovg, to make it known what it is that they have escaped ; and these avaffrpscpo^evoi are either the same false teachers, or others. There is here an accusative case governing an accusative ; as in Luke xviii. 9, s^ovdsvovvrag rovg Xoivovg, despising others. Instead of oXtywg , some read ovrug.4 The copyists with equal readiness hastily put either of these words for the other. The compound verb dtropvyuv has of itself such force, that even without the adverb ovrcog , it denotes those who truly escape , ver. 20, i. 4 ; but oXiyug, for a short time, added to the verb, adds remarkably to the sense of the passage. No sooner have some escaped from those who live in error, than these wretched men are afresh ensnared by them.

1 The reading xccl opcty^Kut ( and mists) is preferred by the margin of both Editions , and so also the Germ. Version. — E. B.

2 Nebulones, dissipated impostors. — T.

* AB(?)C Theb. read doikyzious \ and so Rec. Text and Lachm. But Vulg. and both Syr. Versions, and inferior, viz. cursive, MSS. read drtkyziots ; and so Tisch.— E.

4 AB Vulg. read okiyoig : C and Rec. Text our us, with less authority. — E.

Such haste is expressed in ver. 21 and 22, on account of which indeed the fool remains a fool, Prov. xxvi. 11, the dog a dog, the sow a sow. Inthe Critical Apparatus it has accidentally happened that I have given less weight to the reading, oX/yug, than the margin of the text and the arguments inclined me.

19. ’EXei^s p!civ, liberty) so as neither to be afraid of the devil, nor to loathe the flesh. — Jj yap r/g 7irrv\rai) for he by whom any one has permitted himself to be overcome , and has yielded himself vanquished. — rovruj xa) dedovXwrui, by him also is he held in bondage) 1 Sam. xvii. 9. Theocr. Idyll, xxii. 71 :

I will be thine, and thou shalt be mine, if I gain the victory.

20. * Anopvyovrsg, after they have escaped) This is spoken of those who are enticed, as in ver. 18. And these are entangled in the calamity of those who ensnare them : they are overcome. — /x/ao/Aara, pollutions) bringing corruption. — rovroig) to these, the impure. — but) This particle marks the antithesis between two participles. — Xiipov a, worse) Antithetical to better , ver. 21.

22. As, but) You may wonder that they thus turn back : but there is little room for wonder ; for they wrere before, and they still continue, dogs and swine.- — napoi/xiag^ proverb) ^D, Septuagint, crapoifjJai 2 oXo/xuvrog, the Proverbs of Solomon, Prov. i. 1 ; also xxvi. 11, < jjGKzp xvwv orav sffeXQr) sgti rijv eavrou s/astov, xai [UGrirog yei^ra/, x.r.X.y as a dog , when he returneth to his vomit , and becometh hateful , etc. Peter had frequently quoted the Proverbs of Solomon in his former Epistle, i. 7, ii. 17, iv. 8, 18, and now he quotes them also in the other. This may be added to the other arguments, which show that both the Epistles are the production of one and the same writer. — Iggpa/xa, vomit) Animals which live among men more easily contract the stomach [which takes place in the act of vomiting] than those which are wild. It is a word which is rarely met with ; and Gataker notices some traces of Iambic verse, —

Kiwi/ er/Grps^ag In Idiov e^spu/j?,

Who would not loathe the vomit of sin ?

CHAPTER III.

1. "h dri, now) Therefore he had lately written the former Epistle. The seven Canonical Epistles were written by the apostles shortly before their death. While they still remained alive, they had judged that it was less needful for them to write. — a %, in which) (plural). Syllepsis.1 The meaning is, in which (second Epistle), as in the former Epistle. — sv bno/Avrifci, by reminding you ) ch. i. 12. Ye already know , ver. 3 ; it is only needful that I should remind you : Jude 5. — g iXmpivyj, sincere) adulterated with no error.

2. Hpo<p7}ruvy by prophets) Jude 14. — ruv arrocroXuv, tj/auv, of us , the apostles) In apposition, as Acts x. 41. Others read, ruv dcrocroXuv uguv2 * of your apostles ; who live among you at the present time, in antithesis to the ancient prophets. Comp, the apostle of the Gentiles , Rom. xi. 13. — rob Kvplov , of the Lord) This is to be taken with the apostles .

3. Upurov, first) So ch. i. 20, note. — yivuffxovrsg, knowing) The nominative case coheres with that ye may be mindful : comp. Acts xv. 23, note. The righteous already knew this from the word of the apostles, Jude 17 and 18. — JXg bcovrou, shall come) in greater number and shamelessness. By which very thing they themselves confirm the truth of this prediction. — hg.rrar/.rcuf mockers) Thus the Septuagint renders Isa. iii. 4, those who perform the most serious

matters in the most trifling manner, even when they do not employ joke and laughter. [They are wholly given up to mocking, having no foundation besides for whatever they please to do.— V. g.] — krriOu- (a/ag,4 lusts) This is the origin of error, the root of licentiousness.

1 See Append, on this figure.

2 ABC Vulg. read vpuv : Bee. Text, with cursive MSS. of later date, tj/kcov. — E.

8 The fuller reading, tv ty.nu.tyg.ovYi tpt,7rouKTui, is preferred both in the margin of both Editions and in the Germ. Vers., which has u lauter Spotter,” or rather, as it is read in the margin of the Germ. Vers. “ Erz-Spotter.” — E. B.

ABC (C omitting tv) Vulg. add tv i^rrcuy^ovvi. Bee. Text, with inferior authorities, omits these words. — E.

4 x.u.ru. rots ihiug — rroptvoptvoi, ivalking according to their own lusts ) This is an exact description of an abandoned man, that he does whatever is his own pleasure, and is not restrained by any reverence towards God. — V. g.

the promise) Mockers thus term it, not in respect of themselves, but in mimicry,1 because the righteous earnestly desire the fulfilment of the promise. — avrou, of Him ) Of the coming Lord, whom they disdain to mention by name. — dtp rig) (^/xepas), from the day in which. — o i narsp eg, the fathers) who rested their hopes on the promise. — ndvra, all things) the heaven, the water, the earth. — ouru, thus) An adverb of pregnant meaning; that is, thus continue, as they do continue. — an apyfg xr'ns eug, from the beginning of the creation ) These mockers at any rate confess, that the world did not exist from eternity.

5. Auvddvsi yap, for it escapes their notice) This is the reason why they thus speak. Antithetical to, let it not escape your notice , ver. 8. — rovroy this) The nominative case. — 6e\ovrag) willing it to be so. Their ignorance is voluntary. They obstinately neglect to consider the deluge. — ovpavoi — the heavens — the earth) The heavens and the earth before the deluge were very different in quality, though not in substance, from their present state. — riffa v sWaXa /) had beeny of oldy just as they are now. The deluge, and the destruction of the world by fire, Peter says, might have appeared equally incredible : and yet the former event has taken place, and the latter will take place. Just as the mockers were arguing against the destruction of the world by fire, so before the deluge men might have argued against the deluge. But as the argument of these last was proved to be groundless by the testimony of the event, so also is the argument of the former. The urgency of the reasoning derived from the deluge destroys the force of the thus , as they were (ovru), of the mockers, ver. 4. The pluperfect has a backward reference from the time of the deluge to the time of the creation : and the word then , ver. 6, has also a reference to that. — eg vdccrog x.a i d? vdarogy out of the water and by the water) A gradual process. The water had covered the earth : the earth emerged out of the waters ; and the water was serviceable for the stability of the earth, as the Creator formed and placed it. Water is in other cases lighter than earth, and earth seeks the lower parts, to such a degree, that all water in a straight line from the surface to the centre of this globe, or round system, always has earth beneath it : but on the surface itself, the earth everywhere rises above the water in a greater or less degree ; and even this place the water yielded and left to the earth, as it

1 See Append, on Mimesis. — E.

were unwillingly, and when compelled by the most powerful command of God, Ex. xx. 4 ; Ps. xxiv. 2, civ. 5-8, cxxxvi. 6 ; Job xxxviii. 10, 11 ; 2 Esdras xvi. 59. — 6vn6roj<ra, standing together) that is, was. The joining together and lasting duration of the earth is pointed out: and thus standing firmly, answers to the word of old. Thomas Burnet, in his Theory of the Earth, ii. 5, applies the participle (which in the English Version is ambiguous, standing ), not only to the earth, but also to the heavens. By paying attention to this error, you will avoid many things which Burnet has raised upon it. — ru> rou ©sou Xoyw, by the word of God) Gen. i. 6-9. This is constructed with were (ritfav), expressed, and was (fv), understood. The duration of all things is determined by the Word of God, so that it can be neither longer nor shorter.

6. a/ wv, by means of which) by means of the heavens and the earth ; whence the water flowed together. — 6 roVs zot/uog, the world which then was) that is, the human race : for a^rwXs/a, destruction , is not here attributed to the heaven and the earth, as Burnet understands it. Comp, the end of ver. 7 and ver. 10-13. The deluge was universal. — anuXero, perished) There follows an emphatic increase of the sense by the figure Epitasis1 of judgment and perdition, ver. 7. With this corresponds the saying, they shall perish , they shall be judged , Bom. ii. 12. Before the deluge God said : My Spirit shall not always pass sentence (judgment) upon man , Gen. vi. 3. J udgment is reserved for the last day.

7. 0/ ds vvv ovpavo/y but the heavens which now are) The heavens are the same and the earth is the same, as of old (although they appear to have undergone no slight change at the deluge) : but the mockers speak as though they were not at all the same. The apostle expresses their feeling, d?y but , makes an antithesis : by water , and, for or unto fire. Eire shall refute the mockers. This verse also depends upon that , ver. 5. — rti avrou) The article is rarely placed before ccvrou ;2 but it is thus placed, Heb. ii. 4 ; James i. 18. — rsdritavpicfiew, reserved) Therefore it is that the heavens and the earth do not

1 See Append, on this figure. — E.

2 Nevertheless the reading ayrai, which is set down by the margin of the larger Ed. among those not to be approved of, in the margin of Ed. 2 is put on a level with the reading otvrov; and the Germ. Yers. has “ durch eben das Wort.” — E. B.

Ta eii/Tu is read by AB (according to Lachm.) Yulg. Memph. : and so Lachm. But tu ccvtov, by B (according to Tisch.) C: and so Tisch. Stephens’ Rec. Text omits t£; but not so the Elzev. Rec. Text. — E.

more quickly grow old. — vvpl, unto or for, fire) The Dative. Let those fiery meteors be thought of, which in our time often gleam fiom the lofty sky. — ruv aazfiuv, of the ungodly) these very persons, and the others.

8. “Ev d'e rouro) hut this one thing ; namely, that which pertains to this subject. This one thing only pertains to teaching in this epistle ; which (epistle) in other respects admonishes, but does not teach. — tH, XuvOuvsrw) do not suffer it to escape your notice. — v/xug, you) Antithetical to them , ver. 5. He does not so fully reply to the mockers, as he instructs the faithful. — /x/a j^/xgpa nupu Kup/ai ug y}7.ux> gVj, xal yj7.ia srvj dig ijfftpa /x/a, one day is with the Lord as a thousand years , and a thousand years as one day , Ps. xc. 4, Septuagint, 6V/ yiXia erri sv b(p6ct\[jjo7g ffou, Ku/>/g, djg ijfMspcc rj syd eg ring %a i <pv\ccjtri ev vvxri.

for a thousand years, 0 Lord, are inThy sight as yesterday, which is gone, and as a watch in the night. The preceding words convey this meaning: Thou art our refuge, Eternal God; and not we ourselves, frail weak men. The reason is added: for a thousand years, etc. Moses describes the eternity of God much more absolutely: Peter describes it in the relation which it bears to the last day, and to men looking for that day; so that His eternity may itself be perceived, by which in essence and in operation, He wonderfully exceeds all measure of time; and that His divine knowledge may also be included in the idea, that knowledge to which all future things are present: and His Power (may be recognised), which does not require long delays for the performance of its work; and His Longsuffering, from which all impatient expectation is absent and all eager haste. With the Lord one day is as a thousand years (Peter adds this to the saying of Moses) : that is, He is equally blessed in one day, or in one moment, and in a thousand years and a whole age: He is able to perform the work of a thousand years in one day. Wherefore in the following verse it is added: He is not slow: It is always in His power to fulfil His promise. And a thousand years are as one day (thus Peter, while in this clause he re-echoes the former one, and accommodates both to the subject in hand, appropriately varies the words of Moses) : that is, no delay happens which is long to God. As to a man of excessive wealth, a thousand guineas are as a single penny; so to the Eternal God a thousand vears are as one day: wherefore in the next verse it is added: hut is long-suffering: He gives us space for repentance without any annoyance to Himself. Comp. Ecclesiasticus xviii. 10, 11. The sum of Peter’s words is, the age-measurer (so to speak) of God

differs from the hour-reckoner of mortals. His gnomon1 shows at once all hours in the greatest activity and in the greatest repose. To Him the times pass away neither more slowly nor more quickly than is befitting to Him and to His economy. There is no reason why He should consider it needful either to delay or to hasten the end. How shall we understand this? If we were able to understand it, there would be no occasion for Moses and Peter to add, with the Lord.

9. Oil fipuduv s/, does not delay) as though the time of His promised

High shall judge righteously , and execute judgment ; for the Lord

will not he slack, neither will He he patient towards them, etc. This

passage of the Son of Sirach closely agrees with the passage of

account of. The promise will be fulfilled, ver. 13, whatever these

reason He waits, until the number of those who shall be saved shall

be complete, ver. 15. — nvag, that any) not even those, who are just

case, if He did not give space for repentance. Comp. 2 Esdras viii.

59. — ywpr^ui) may have recourse to).

10. "H Js/) will he present. — oi ovpavoi , the heavens) which the mockers say shall continue as they are, ver. 4. — -po/fydov, with a great noise) The word poT^og has letters resembling the sound of an arrow in its flight, the trickling of water, etc. — croiyeTd, the elements) that is, the works which are in the heavens , as the following words show. The sun, the moon, and the stars, are often called aroiy sTa, by Theophilus of Antioch, p. 22, 148, 228, and by others, whom Wolf has brought together in his edition, and whom Suicer has noticed, and Menage on Diogenes Laertius, vi. 102, they are called elementa by Jerome. As at the creation, so at the destruction of the world, the sun, the moon, and the stars, are accustomed especially to be mentioned, Matt. xxiv. 29 ; and they are certainly contained in some part of Peter’s representation, and especially in the word elements , rather than fire , air , water , and earth. For Peter makes mention of the earth separately, and under this he includes water , or even air (of ■which, however, the Scripture rarely makes mention, when speaking

1 Gnomon properly denotes the pin of a sun-dial. — T.

of the nature of things) ; fire will be that, by which the elements shall melt away. The same word is used, Wisdom vii. 17. It is a most elegant metaphor. For as a letter on a parchment,1 so is a star in the heaven. — ’ipya, the works of nature and art.

11. Avopevuv, since they are being dissolved ) The present tense; as though it wTere now taking place : thus in ver. 12, yarai, are melting. On the fourth of the six days of creation, the stars also wrere made, Gen. i. 16. They also shall be dissolved together with the earth. They are mistaken, who restrict the history of the creation and the description of this destruction only to the earth and to the quarter of the heaven which is nearer to the earth, but feign that the stars are more ancient than the earth, and that they will survive the earth. It is not to the heaven only which surrounds the earth, but to the heavens , that both dissolution and restoration are ascribed, ver. 10 and 13. — hi?, ought you to be) This is the commandment mentioned in ver. 2. Others thus place the stops — ii/xug ; — ivffefieioug Kpoffhoxuvrag.2 — uvccorpo<pa,?g , in your conversations ) [ i.e . dealings and whole walk] as regards the affairs of men. — tvetfieiuig, in all godliness ) as regards divine things.

12. Tijv ‘Totpouff/av, the coming) This depends upon looking for and hastening , taken together : when ye offer prayers for His speedy coming. He who eagerly desires anything, urges forward the matter itself, if he is able, to a speedy accomplishment. ’Zvre-jhu is used writh an Accusative, Septuagint ; Esth. v. 5 ; Isa. xvi. 5. The participle includes the statement of the cause, as in ver. 14. — rov 0eoD, of God) The expression, the day of God , is of rare occurrence. For diei Dei (the day of God), the Latin translator, or a very early copyist, wrote diei Domini 3 ( the day of the Lord), probably for the sake of a more easy pronunciation. This reading was adopted in some Greek manuscripts, which everywhere follow7 the Latin readings. On the other hand, one Latin manuscript at Lovain has in the margin diei Dei. God grants to men many thousand days : one, and that the last, is the great day of God Himself. — hi fjv, on account of which) viz. coming . An instance of the figure Chiasmus, consisting of four parts : what manner of persons — looking for — on account of which — but new heavens. The first part is deduced from the third, and the second from the fourth. — Kupov/Mvor xautfou/uva)

1 Elementum was used of a letter of the Alphabet. — E.

2 Tisch. and Lachra. read no interrogation. — E.

s AB Vulg., in some MSS. have ©eov. But C and Amiat. MS. (the oldest) of Vulg. have Kvplov. — E

13. Kcuvoiig, new) A great mystery, new heavens and a new earth. It is something external to God and external to man.1 — promise) ver. 4. — h oTg dixuiocvvy} xaro/xs/^ in which dwelleth righteousness) Therefore they shall not grow old. There will be a complete separation between good and evil, Matt. iii. 12, xiii. 30. The inhabitants who ought to be righteous , ver. 11, compared with 6 and 7. In the new world, which comprises the heaven and the earth, dwelleth righteousness. The new world is one whole : in it (the whole) dwelleth righteousness. That part, which had been polluted by unrighteousness, shall be freed from pollution.

14. n poffdoxuvreg, expecting) with trembling and with joy. This word has a wide meaning* — aurw, of Him) God.

15. ^urripiav fiysfode, account as salvation) although those mockers account it slackness , slowness , ver. 9. — xaQug, even as) This has reference to the whole subject treated of up to this time. Comp. <npl rovruvy respecting these things , ver. 16. — 6 aycc^rog adtXpbg, our beloved brother) Paul has not praised Peter ; but yet Peter praises Paul, showing that he was not offended with him, although he was sometimes reproved by him, and was far surpassed by him in the work of the Lord : respecting the love of Paul towards Peter there could be no doubt. — v/uTv, to you) Hebrews. He intimates that there was the less need for him to write to them at length, and expresses his approval of the epistle of Paul. But Paul had written to this purport respecting the completion of the age, which was then nigh at hand, Ileb. i. 1, ix. 26, x. 25, 37, and to the same effect in his other epistles.

16. ’Ey nuauig, in all) Peter wrote this epistle very shortly before his own martyrdom and that of Paul. Therefore Paul had written nearly all his epistles long before, even the epistles to those to whom Peter writes. Peter therefore read all the epistles of Paul, which were perhaps sent to him by Paul himself : nor did he take it ill, that Paul had written respecting Peter in such terms as he had to the Galatians, ch. ii. Who can doubt, that the epistles of Paul were, at an early period, collected into one body ? — mpi ro-bruv, concerning these things) Concerning the coming of the Lord, which is delayed through His long-suffering, but yet is near and sudden,

1 The promise is not merely of some new manifestation of God, or of some change in man, but of something external ; not of that which is subjective, but objective. — T.

and the things which will happen at His coming and before it. When Paul appeared to delay the day of the Lord to a longer period than the other apostles, there were some who either doubted or denied His coming altogether. — h o7g, in which things ) — b'jffvorjra, hard to he understood. It is one thing to be hard to be understood, and another thing to be beyond the reach of the understanding. — nvd) some things, not all. — a) which things, which subjects, and so even the writings of Paul. With this corresponds the expression which follows, “ they wrest the Scriptures,” and so even the subjects mentioned in them. The one is to be understood as included with the other. — oi a^aQsTg, the unlearned ) who are without heavenly learning. — ffrp&(3Xov<nv) twist, whereas they are straight in themselves. There is an instance, 2 Tim. ii. 18. — rag Xoinug ypa<pag, the other Scriptures') It follows from this that the epistles of Paul already formed part of the Scriptures. Comp, has written, ver. 15. — xpog, to) so that they seem to agree with the abandoned perception of the wicked. — ibia v, their own) without any injury to St Paul. — avuiXaav, destruction) ch. ii. 1.

17. 'Tpstg) ye. warned by the injury of others. — ‘rpoyivunrnovrsg) knowing the danger beforehand. — dr^p/y/xoD, from your defence) [“ Stedfastness”] Comp. ver. 16, i. 12. This defence is grace. Comp. Jude 21.

18. Aiigobsrs, increase) the more; the more they decrease \fv yupiri xai yvwffs/, in grace and knowledge) ch. i. 3, 8. — V. g.] — 7i/j,epav a/uvog, the day of eternity) This title agrees with that sense, in which the apostle employed it, through the whole of this chapter. Eternity is a day , without night, unmixed and perpetual.

ON THE

FIRST EPISTLE OF JOHN.

CHAPTER I.

1. “o riv, That which was ) John writes his Epistle [which is furnished with a most august exordium. — Y. g.] in a simple style, without inscription or conclusion. He does not appear to have sent it abroad, but to have communicated it in person to his hearers. See ver. 4, compared with 2 John, ver. 12, at the end. He says, That which was from the beginning , for He who was , ch. ii. 13 ; because that which occurs again immediately. When speaking of God and Christ, the apostle frequently uses a common name for a proper one by the figure Antonomasia, as He Himself He , The Holy One , The True One , and periphrasis, as He who is from the beginning , etc. In the first clause he marks out Xoyov, the Word, Himself ; and then the things which they have heard respecting Him. — %v, was) even before He was manifested. He was with the Father : see ver. 2. — arf apyfg, from the beginning) The phrase an apyfis, from the beginning, of frequent occurrence in this epistle, is not to be taken in one and the same sense only, but to be explained from each passage which happens to be present : ch. ii. 7, 13, 14, iii. 8. In this first passage of the epistle, the phrase from the beginning, comprises the whole state of the Word of life, with the Father, ver. 2, which state preceded his manifestation. Compare the expression, In the beginning, John i. 1, note. Wherefore it is not an unsuitable flight of speech. — o ax^xoa/4si/, that ichich we have heard) Hearing, the sense by which we receive instruction, is put in the first place, sight follows

by gradation. Both are reassumed in ver. 3, where I say may be understood. John proclaims so great an amount of evidence of this manifestation, that it is not now necessary to adduce the prophets: Comp. 2 Pet. i. 19, note. He speaks in the plural number in his own name, and in the name of other fathers: ch. ii. 13. He appears to have written at a time, when many of the fathers were still alive. — efcaffu/AsOa., we beheld) to a very great degree. — vepi, concerning) They perceived the truth of His flesh, and in it the glory of the only begotten. The word was denotes the latter, was manifested, the former. — rov Xoyov rr\g the Word of life) 6 Xbyog, the Word is used

by itself, and the Life by itself: whence the Apposition, The Word the Life; then the Word of Life; The Word in whom was life: John i. 4; and the Life, that is eternal; and, life eternal: ver. 2. Thus that title, the God of glory, includes the simple title of God.

2. ’EpavepuOr), was manifested) gave Himself in the flesh to our eyes, ears, and hands : John i. 14. The same word is used of His coming in glory : ch. ii. 28. — xa/' /xaprvpovfiev xai &<ro(.yyeX\o/xev, and we testify and declare) Testimony is the genus ; there are two species, declaration and writing , ver. 3 and 4. Declaration lays the foundation, ver. 5—1 0 ; writing builds upon it, ver. 4, note. — bfiTv, to you) who have not seen. — r^i/ tyiv aiJmov, Life eternal) In the beginning of the epistle mention is made of that Life eternal , which always existed, and afterwards appeared to us : at the end of the epistle mention is made of the same Life eternal , which we shall always enjoy. This title of itself teaches, that the goodness of Jesus in its highest sense is not denied : Mark x. 18, note. — %v, was) A repetition by the figure Epanodos ; comp. ver. 1, at the beginning. — rrpbg rov nccripay with the Father) So John i. 1, with God.

3. ,Axjxoa,ttsi', we have heard) This is now put after sight, because the declaration is principally from hearing. — xoivuvtav — fief i/iuv, communion — with us) the same which we have who have seen. — xoivtovlu) that is icri. Communion , so that He Himself is ours ; He in us, and we in Him. — fierd rov era rpbg, with the Father) who sent the Son, ver. 4-10. — fierd rov viou at irov, with His Son) whom the Father sent : ch. ii. 1, 2. Respecting the Holy Spirit, see ch. iii. 24, note.

4. TaDra, these things) From the emphatic singular he comes to the plural, for the sake of greater convenience of expression. These things , and no other : 2 Cor. i. 13, much less, smaller and more trifling things, as the defenders of traditions say. — ypdpofiev vfiTv, we write to you) To this present the past, I have written , ch. v. 13,

answers. Comp. ch. ii. 1, 12, and following verses. Writing gives strong confirmation. — iva, that) Fulness of joy arises from a full and abundant confirmation of soul in faith and love. To this, declaration and writing in conjunction especially tend: 2 John ver. 12. — jog) Thus also John writes in his Gospel, eh. xv. 11, xvi. 22. There is the joy of faith, the joy of love, the joy of hope. In this place the joy of faith is first noticed; and the expression is abbreviated, your joy; that is, your faith, and the joy which springs from thence: but there is also intended the joy of love and of hope, flowing from thence.

5. 'H dyyiXia) Ch. iii. 11. The declaration , which relates to the main subject. Neither in the gospel nor in the epistles does John speak of the Gospel by name ; but he terms it the testimony , the word , the truth; and here, by a closely resembling sound, dyyiXtav, the declaration. That which was in the mouth of Christ dyyiX/a, a declaration, the apostles avayyzXXovci, declare; for they in turn give forth and propagate dyyzX/av, the declaration received from Him. It is called the word , ch. ii. 7. — a-x’ avrov, from Him) from the Son of God : John i. 18. — (pug) The Light of wisdom, love, and glory. What the light is to the natural eye, that God is to the spiritual eye. As he here calls God Light, so ch. ii. 8, he calls Christ Light. — tfxor/a, darkness) The meaning of this is plain from the opposite.

6. ’E dv g/Vw,tt£i/, if we say) To say anything at variance with the

fact, is fraud: ver. 8, 10. So he that saith, ch. ii. 4, 9 ; if a man say, ch. iv. 20. To say, is to persuade one’s self and others, to think,

to bear before one’s self [to profess openly], to pretend. — hoivuvIm, fellowship) ver. 3. — h ru tfjcoVg/, in darkness) Comp. ch. ii. 8-11. — nzpinaru/uev, we walk) by internal and external action, wherever we turn ourselves. — -^zvbopiQa, we lie) A similar expression occurs, ch. ii. 4. — ou 7:oiov/xsv rfi v dXqQeiav, we do not the truth) that is, the truth has no place with us in our very action.

7. 'ng, as) Imitation of God is the test of fellowship with Him. — avrbg, He Himself) God. So the Hebrews often say, Kin, He , that is, God. So abrog , 1 Macc. iii. 22. — eVr/v, is) This word is more inward, and more worthy of God, than to walk. — xoivuvlav £%o^£i/, we have fellowship) that is, Then we truly say, that we have fellowship : for walking in the light certainly and immediately follows this. — air dXXijXuv) mutual , between us and you : ver. 3 : for dXXijXu^ reciprocally , does not appear an appropriate expression respecting God and men : comp. John xx. 17. It is however an abbreviated

expression: in ver. 6, with Him, understand from ver. 7, and among ourselves [and one with another ] : in ver. 7, among us [one with another~\ , understand from ver. 6, with Him. Comp. John xiv. 10, note. — xu) rh cJ/£a, and the blood) Fellowship with the Son of God is described. Respecting the blood, comp. ch. v. 6; John vi. 53-56; Apocal. i. 5. — '/.aQa,p/Z)ti t\[Jj ug} cleanseth us) by remission and taking away: comp. ver. 9. — all) original and actual.

8. ‘ A/jjapr/uv, sin) There is an opposition between those who say, We have no sin , and those who confess their sins (plural). He is therefore speaking of actual sins, which flow from original sin. In proportion as each person has contracted less or more, so he deems it necessary to confess less or more ; Prov. xxviii. 13; and that either respecting the past, ver. 10, or the present, ver. 8. John comprises in his discourses all to whom that declaration comes, both good and bad ; without distinction, according to their measure. But there were even then some who extenuated sin, and therefore also disparaged grace. — h aXqOzia, the truth) John often comprises faith also together with the notion of truth : ch. ii. 4. HDX and roiDK are conjugate words. — ovx Ur iv h tj^Tv, is notin us) is not in our heart, and therefore not in our mouth. The fault is in us ; is ours : the glory belongs to God : ver. 9.

9. ’Eat* bfjjokoywfitv rug ufLuprlac fifiuv, if we confess our sins) This verse is placed between two antithetical sentences, as ch. ii. 10. For it is antithetical to say, I have no sin , and, I have not sinned , ver. 8 and 10. The former is concerning the guilt of sin, which still remains ; the latter is concerning the actual commission. By the former, ice deceive ourselves ; by the latter, we make Him a liar. It is the best plan to confess before God, who holds us guilty as sinners, ver. 10 ; and the universal necessity of this confession is here asserted : so that John not only says, that if we have sinned we must confess ; but that all have reason to say, I have sin , and I have sinned , and ought to confess that, although with different degrees : otherwise we should not need cleansing by the blood of Jesus Christ. — ‘TMfrbg, faithful) He makes good all things, which we promise ourselves respecting the goodness of God. — Un, is) so that wTe experience it, and do not make Him a liar. — xui dlxu/og , and just) so as to spare the sinner, and abolish the sins. Thus also Jesus Christ is called the righteous , ch. ii. 1. — ap?j, to remit) while He takes away the guilt. — xaQap'nty j, to cleanse) so that we sin no more.

His word) which is true: ver. 8. The word accuses us with truth; and by contradiction it is driven from the heart. — h in us) and

therefore we are liars : ch. ii. 4.

CHAPTER II.

1. Tsxi//a my little children) The diminutive, used as a

mark of love. Now for the first time he names those to whom he writes. — raura, these things) which follow. — /Va firi dfxdprrjrs, that ye sin not) fir\, lest, to be pronounced with emphasis. He fortifies their minds beforehand, lest they should abuse his discourse concerning reconciliation to a license for sinning. There is in this place npofcpanua, a precautionary warning; and a similar evriDspawre/af an afterqualification of his previous words, ch. v. 18, note. All the Divine purposes, words, and judgments, have for their aim to oppose sin, either to prevent its commission, or to destroy it. — idv ng a/xdprri, if any man sin) and lose the confidence of asking for himself; respecting which, see John xvi. 26. — napdnXrirov, an advocate) who pleads our cause, so that the Father may not turn away His love from us. — d/xaiov, the righteous) ver. 29. Jesus Christ, in the presence of the Father, at His right hand, chiefly from [owing to His] access to Him, having offered a sacrifice for sins, is called The Righteous, John xvi. 10. His righteousness takes away our sin: and it is not itself lessened from this circumstance, that He is the Advocate for sinners: Isa. liii. 11, 12.

2. Aurbg, He Himself ) This word forms an Epitasis [See Append, on this figure] : a most powerful Advocate, because He Himself is is, the Saviour Plimself. There had been therefore enmity (offence) reference here to the Jews ; for he is not writing to the Jews : ch. v. said only, of the world , as ch. iv. 14, the whole must have been understood : now, since of the whole is expressed, who dares to put any

1 See Append, on these figures. — E.

restriction upon it? ch. v. 19. The propitiation is as widely extended as sin.

3. *Ev Touruj y/\ )uxr/.o/Mv) In this we know ; that is, it is thus, and thus only, that there is true knowledge in us. We know, that we know : a reflex knowledge. Spiritual marks of discernment [Gnorismata, characteristic marks] are often given in this Epistle : manifest , we know , ch. iii. 10, 14, 19. The Gnostics are refuted, who boasted of knowledge, but threw aside obedience. — on iyvwxa/xsi/ aur'ov , that we know Him) as He is, the Advocate, the righteous, the propitiation. So ver. 4, 13, 14 ; Isa., the passage cited above. — IvroX&g, precepts) concerning faith and love. — rripu/xsv, we keep) John viii. 51, note.

5. A urou rov Xoyov , His word) the word of Jesus Christ respecting the Father: ch. i. 5. The precepts are many; the word is one. — aXn&ojg, in truth) It is not a lie or vain boasting. This adverb has great force at the beginning of the clause. — jj dyd^rj roD ©soD, the love of God) towards man, reconciled to us by Christ. — rsrsXsiurai, is made perfect) Having obtained perfect rule, it is also perfectly known : ch. iv. 12. — h tovtoj, in this) There is a reference to the preceding wrords, but whoso keepeth, as ch. iv. 6, from this. — Iv avrSj lff/x sv, we are in Him) Synonyms, with progressive gradation : to knoiv Him ; to be in Him ; to abide in Him : ver. 6, knowledge ; fellowship ; constancy.

6. M svsiv, that he abideth) This word is of frequent occurrence in ch. ii. iii. and iv. It implies a condition which is lasting, without intermission and without end. — 6<psiXei, he ought) by the force of that Divine example. Thus, we ought, ch. iii. 16, iv. 11. — y.a6ug herng, even as He) He, whom we formerly saw. Thus, as He, etc., ch. iii. 3, 5, 7, 16, iv. 17. Believers readily supply the name ; since they have a breast filled with the remembrance of the Lord. — vrspis^drnas, walked) while He was in the world.

7. ’ At’ apxfig, from the beginning) the time when you first heard the Gospel of Christ : ver. 24, ch. iii. 11. — 6 Xoyog, the word) ver. 5. — ov faova are, which ye heard) John did not deem it necessary to repeat this word, as already known. He frequently says, ye have heard, for they had heard, before even the apostles wTrote.

8. ’E vroXriv xa tvr\v, a new precept) which is now first written to you in this Epistle. This passage savours of the fulness of the Spirit in the apostle. — 8 Icnv dXr\dsg, that ivhich is truth) Truth, substantively, as in ver. 27, where truth and a lie are opposed to each other. Thence also 8 is put for %, that is, the commandment (IvroXri). The sense is : the commandment, or precept, is truth ; that is, the darkness truly passes away, etc. As in ver. 7, to the word old, so in this ver.,

to the word new, its definition is immediately subjoined, what is the old, and what is the new. The old is that which we had from the besrinnincr: the new is that which is true in Jesus Christ and in us. The difference of time in the words, ye had, and it is, tends to this. In Christ all things are always true, and were so from that beginning; but in Christ and in us, conjointly, the precept is then truth, when we acknowledge the truth, which is in Him, and have the same flourishing in us. J ohn praises the present state of those to whom he writes, as one even more highly favoured than that very state which they had had at the beginning of their hearing the Gospel, as Rom. xiii. 11, 12 ; whence also the old precept could with pleasantness be proposed to them under a new method. — on) because. This is that precept, the love of a brother, from the light. Hence at the beginning of ver. 9 therefore is to be understood. Comp. ch. i. 5, 6. — Ttapayirai) He does not say napuyu, passes by, but ‘rapuysrcu, is caused to pass, is changed, so that at length it is absorbed. The same word is used, ver. 17, where it is opposed to abiding. Thus Ezra ix. 2, Septuagint, cr apr\yfv\ tr^sp^a to clytov, the holy seed was transferred, or caused to pass to the nations, and was mingled with them. Herodian: ovofia •sa,p<tyfhi a name changed, transferred from another, or to another. — Book I., ch. 16, and V. 7. The present is to be observed, as in shineth. — ro pug rb aXri&ivbv, the true light) Jesus Christ: John i. 9. — ijS'/j) now, with you; but it will shine the more for ever: ver. 28. Comp, until now, ver. 9. — pa/vs/, shineth) On this account it was now less needful for John to bring forward the prophets in his Epistles than it was for Peter; whose 2d Epistle, i. 19, comp, respecting the day and the morning star. Peter, with his Epistles, stands about midway between the suffering of Christ and the close of the life of John.

9 ’e v r& (purl, in the light) as it were in his own element. Thus in, ver. 11. — adeXpbvj a brother) a believer: 3 John, 3, 5, 10. The very title contains the cause of love.

10. ZxavdctXov sv aurti ovx, sffnv, there is no occasion of stumbling in him) The contrary is in ver. 11, has blinded. But the notion of the one is supplied from the other : in him who loves, there is neither blindness nor an occasion of stumbling : in him who does not love, there is both blindness and an occasion of stumbling. He who hates his brother, is a stumbling-block to himself, and stumbles against himself and everything within and without : he who loves, has a path free from obstacles.

there is not love, there is hatred; the heart is not empty. — noZ, where) and whither. — Ir-jp'kuffi, has blinded) Darkness not only surrounds him, but has also blinded him.

12. "Eypa^a vjuTv, rexv/u, I have written to you , my sons) John, throughout the whole of the Epistle, and in this chapter, calls all to whom he writes, rexvia, sons ; but in ver. 13-27, he particularly divides them into fathers , young men , and <raibiu, or children. Wherefore rsxvia and ncahiu are not synonymous. Writing to rexvia, his sons, ch. ii. 1, he says, at the beginning of the paragraph, I write, ver. 1 (comp. ver. 7 and 8) ; and here, at the conclusion, he subjoins, I have written; not changing the things already mentioned, but confirming them again and again : ver. 12. Comp. 1 Pet. v. 12, I have written. Thence he suitably addresses three degrees of age, which are according to nature, but variously imbued with grace : and he addresses as fathers , those who had witnessed the time of Jesus Christ engaged on earth : as young men, those who, having overcome the wicked one, ought also boldly to have subdued the world lying in the wicked one, and the lust of the world : as •ra/d/a, little children, those whom, after the departure of the fathers and the young men, the last hour was unexpectedly1 coming upon, and in it Antichrist. This address has a proposition or statement, and a discussion of the subject. In the statement he says : I write to you , fathers : I write to you , young men : I write to you, <xaihia, little children: ver. 13; but in the discussion of the subject, he says, I have written to you , fathers, ver. 14 : / have written to you , young men, ver. 14-17 : I have written to you , Kcuhla, little children , ver. 18-27 ; the word, I have written, being itself twice inserted at ver. 21 and 26. The method of these passages very closely resembles that of the beginning and conclusion of the Epistle : for ch. i. 4, he uses the verb, of writing, in the present tense; but in ch. v. 13 he says, I have written. Having ended the threefold address, he returns to them collectively, again addressing them as rexvia, beloved sons, ver. 28. From this division the various readings in 12th2 and following verses, noticed in the Apparatus, are more easily refuted. — vfiTv, to you) The doctrine of the remission of sins belongs to the fathers also, respecting whom we have just spoken. — apeuvrai, are remitted) The apostle

1 Occupo, like used in the sense of taking by surprise. lie warns

them that the last time, in which Antichrist should appear, was about to come. The last time was in a certain sense already come, but its decided development was to be after the death of the fathers and young men. — T.

puts this summing up of the things which he has hitherto treated of, proceeding to other things which are built upon the remission of sins as a foundation. — d/a) on account of. — a vrou, of Himself) Jesus Christ.

13. "On, because ) Thus three times : comp. ver. 12 ; 1 Pet. v. 12, where the sense of because is explained by an accusative with an infinitive, which is more clear. He proposes three subjects, and will shortly treat of them ; and he here represents [gives at once] the summaries of those subjects, of which he is about to treat. — syvuxars, ye have known) a heavenly Father, in preference to fathers of flesh. — rov liar's pa, the Father) and so all things, ver. 20.

14. "Eypa-^a, I have written) In ver. 13 and 14, he passes from I write to I have written: and not without reason. For by transposing the verb of writing from the present to the past, he suggests a most strong admonition. — on) because. — syvwxars rov an apyfr., ye have known Him who is from the beginning) He who is from the beginning is Jesus Christ. ’A pyy\ is not the beginning of the Gospel, but the beginning of all things : ch. i. 1, note. Artemon objects, that God the Father might also be thus spoken of : Part ii. c. 13. I reply, Why not ? But the figure Antonomasia is frequently employed by John, when he speaks of Christ. Comp. ver. 20. The fathers, as well as the apostle, were already alive at that time, in which Jesus Christ had been conspicuous on earth: and some of them, as it is probable, had known Him both in person and by faith. Comp. ch. iii. 6, note ; 1 Cor. xv. 6 ; Matt. xiii. 16. Certainly all had known Him by faith, and had seen that golden age of the Church, to which the age of the younger men, who ought to avoid antichrists, is opposed. John repeats this clause from the preceding verse, without the addition of more words, subjoining to the statement a treatment of the subject equally brief, and using modesty towards the fathers, to whom it was not necessary that many things should be written. The knowledge of even these respecting Christ is very great, comprising all things. Knowledge is assigned to fathers and children ; strength to young men. — layvpo), strong) Other young men are strong in body ; you, in faith. — 6 Xoyog roD Qeou, the Word of God) from which is strength : ch. iv. 4. — h IfiTv ilsvsi, abideth in you) Nor can the Evil One tear it away from you, nor does Antichrist endanger you. — rov novqpov, the Evil One) who especially lies in wait for youth. John appears to refer to a certain remarkable instance of virtue exhibited by the young men to whom he writes. Of this nature was their constancy in confession in the persecution of

Domitian; and also the return of that young man, whom the apostle, with the greatest gentleness, led back from robbery to repentance (although the apostle made that expedition not until he had returned from Patmos: comp. ver. 22, note), as it is most pleasantly described by Clement of Alexandria,, in his treatise, What rich man can be saved? ch. 42 ; by Eusebius, Eccle. Hist., Book iii. 20 ; and by Chrysostom, in his 1st Exhortation to the fallen Theodore, ch. 11.

15. M'/} ayanan rbv xof/tov, love not the world) This has special reference to you, young men. Follow up your victory against the wicked one , in whom the world lies: ch. v. 19. — oux eonv, is not) Contraries do not exist together. — h dydnr\ rou Uarpbg) the love of the Father towards His children, and filial love [of the children] towards the Father.

16. Uav — i] enidu^/a ryjg ffapxog, xui r\ smGujuiu ruv o<p&a,X/xu v, xai r, aXafyvetu rou (3iov, all — the lust of the flesh , and the lust of the eyes , and the pride of life) The world contains all these,, and nothing besides them. The lust of the flesh means those things, on which the senses of enjoyment, as they are termed, viz. the taste and touch, feed. The lust of the eyes means those things, by which the senses of investigation, the eye or sight, hearing and smelling, are occupied. ’ AXoL^on i a is arrogant pomp , when any one assumes too much to himself either in words or in actions. See Raphel. It is also comprised under the word, lust , in the next verse : and therefore arrogance of life , is that which leads forth lust abroad, and diffuses it more largely into the world, so that a man wishes to be as great as possible in food , in dress, in plate, in furniture, in buildings, in estates, in servants, in his retinue, in his equipage, in his offices, etc. Comp. Apocal. xviii. 12, 13. Chrysostom, in the passage referred to above, speaks of rbv rutpov rbv (3iwnxbv, the vanity of life , and rr,v pavruff/av rou (3lov , the display of life : where he relates a youthful example of such insolence overcome by sacred love. Either kind of lust is the little fire (spark) ; arrogance is the conflagration. Even those who do not love arrogance of life , may possibly pursue the lust of the eyes ; and they who have overpowered this, yet frequently retain the lust of the flesh : for this prevails in the greatest degree, and to the widest extent, among the poor, the middle classes, and the powerful; even among those who appear to exercise self-denial : and again, unless it is overcome, a man easily advances from it to the lust of the eyes , where he has the means [materials for it] ; and from this to pride of life , where he has the opportunity [resources]. The second

is included in the third, and the first in the second. The three cardinal vices, pleasure, avarice, and pride, do not coincide with these three; but yet they are comprised in them. Comp. Luke viii. 14 ; Deut. xvii. 16, 17 ; Matt. iv. 3, 6, 9. And youth is especially commanded to avoid these three, comp. 2 Tim. ii. 22, since it might abuse its great vigour. Eccles. xii.

17. K a/, and) An abbreviated expression : that is, the world passeth away , and the lust thereof \ and he also who loves the world; but God , and he who doeth , etc. — -ro/w v, doing) as the love of the Father brings with it [requires of necessity]. — rb 6'sXrifia, the will) This will requires from us self-restraint, temperance, modesty, which are contrary to the world. — fi'evei, abideth) and has abiding goods, truly to be wished for, opposed to those three mentioned before ; namely, riches, and glory, and life : Prov. xxii. 4. — xaOwg xai 6 &sbg fjjivu s/g rov aiuv a, even as God also abideth for ever) A various reading of great beauty, and undoubtedly true. It is found in Latin fathers of no mean authority.1

18. na/<3/a, little children) See on ver. 12. The doctrine respecting antichrist is not beyond the capacity of a more tender age : 2 John ver. 7, note. Whence also the eleventh Catechesis, or Lecture to beginners , of Cyril treats of antichrist. — the last) not with respect to all times of the world, but in the antithesis of children to fathers and to young men.2 — xai xaOwg, and even as) and it is so, even as ye have heard , namely, that antichrist comes ; and , indeed, already there are many , etc. There is a similar ellipsis, ver. 27, note. — rjxovcaTs, ye have heard) ch. iv. 3. — or/, that) The particle is not redundant. The language is more distinct by the use of or/, that , appended to it. — b dvr/^pwrog, antichrist) The Spirit had predicted the falling away of many from the truth of Christ Jesus the Son of God ; but John does not use the word antichrist in the singular number except in the 1st Epistle, ii. 18, 22, iv. 3, in the 2d Epistle ver. 7 : he does not introduce it at all in the 3d Epistle, in his Gospel,

1 Nevertheless it is not marked either in the margin of the larger Ed., or in the context of the Germ. Version (but only in a note). In fact, it wants the authority of Greek MSS. and Editions in its support. — E. B.

Cypr. and Lucifer add the words, “ Quomodo et Deus manet in aeternum.” — E.

2 There were three hours or seasons in all, of which the one both began after the other, and conjointly with continuous career inclined towards the end. The hour of the fathers and also of the youths was immediately completed. Hence it is to the little children that John says, “ It is the last hour.” In this the last hour we all even still live. — V. g.

or in the Apocalypse; nor does any other writer of the New Testament use it. Whether the phraseology of the apostles or the language of the faithful led to the introduction of that word, John, about to cut off [guard against] the errors which might arise, wishes mention to be made not only of antichrist, but also of antichrists: and when he speaks of antichrist, or the spirit of antichrist, or a deceiver and antichrist, though he speaks in the singular number, he designs to point out all who are deceivers and enemies of the truth. The faithful had heard that the spirit of antichrist, wad antichrist himself should come. John acknowledges that, and adds, that the spirit of antichrist is now already in the world, that now there had arisen many antichrists. And as Christ is sometimes spoken of for Christianity, so antichrist is spoken of for antichristianity, or the doctrine and multitude of men opposed to Christ. There is in particular one remarkable adversary, who is called the Horn speaking great things, Dan. vii. 8, 20; the man of sin, etc., 2 Thess. ii. 3, 4 ; a beast ascending out of the bottomless pit, Apocal. xi. 7, xvii. 8; but he indeed appears to be called by the same name of antichrist, rather in accordance with ecclesiastical usage, ancient and modern, than in accordance with the sense of the apostle. Comp. H. More's Synopsis of Prophecy, Book 1st, ch. i. 4. John so admits that antichrist even then was come, as to teach, that not one only, but many antichrists had come; a matter which he considers of greater consequence and more disastrous. The whole class of those, who have any good or evil disposition, is often expressed in the singular number with the article. 'O ayuObg uvOpuxog, the good man [every man that is good], etc. Matt. xii. 35, xviii. 17; 1 Pet. iv. 18 ; Tit. ii. 8 ; John x. 10, 12; and so everywhere, especially in Proverbs, also 1 John iv. 2, 3, 6. Thus 6 -^everng, 6 nKavog, 6 avr'ryjiGTog, the liar, the deceiver, antichrist, ch. ii. 22 ; 2 John ver. 7. Therefore antichrist, or antichristianity, has propagated itself from the close of John’s life through the whole course of ages, and still remains until that great adversary arises. — spyjrou) comes, from another place. The antithesis is, “ Many antichrists have arisen,” viz. from us, ver. 19. Comp. Acts xx. 29, 30. — xa l vDi/) xa i, and: nv, Lat. hodie, to-day, Germ, wurklich, actually. This is opposed to mere previous hearing [of antichrists]. — oOsv — hr /v, whence — it is) Hence the necessity of the admonition follows.

19. ’e£5j X6ov, they went out) The antithesis is, they would have remained.— si yap, for if) One who is truly faithful does not easily fall away: ch. lii. 9, v. 18. — aXX’ ha, but that) that is, but they went out, that, etc.

20. Ka/' b/jjsTg yp/fffia, s ysrs arro rov ay/ou, and ye have an unction from the Holy One ) An abbreviated expression (as John i. 18, xiv. 10, notes), with this meaning : you have an anointing (a chrism) from Christ ; yon have the Holy Spirit from the Holy One. But the title of anointing ( chrism ) has an allusion to the name of antichrist , in an opposite sense: ver. 18; o yjp'nsac, Qsog, He who hath anointed us is God , 2 Cor. i. 21 ; Xp/erog, Christ, the Anointed , is the Son of God, Acts iv. 26, 27 ; Xpie^a, the anointing , is the Holy Spirit ; Heb. i. 9. Ta rrath'ia, the little children , have this spiritual anointing; for together with baptism, which they received, was joined the gift of the Holy Spirit ; and for the sake of signifying this, it appears to have been a subsequently received practice, from this very passage, for the bodies of the baptized to be anointed with oil. See Suicer’s Thesaurus on the word yp'ns/Ma. He speaks respecting the Holy Spirit more plainly, ch. iii. 24, iv. 13, v. 6. For this is often the custom of John, to touch upon any subject immediately, intending to handle it more plainly and fully after some interval. Thus, is horn , ver. 29, comp, with ch. iii. 9 ; thus, liberty or confidence , ch. iii. 21, comp, with ch. v. 14. — kko rou dy/ov , from the Holy One) the Righteous, ver. 1, 29; the Son of God, John x. 36. See respecting the anointing of the most Holy , Dan. ix. 24. Formerly there was a sacred ointment of a material nature, Ex. xxx. 25 ; now it is of a spiritual kind. — xat) and from thence. — navra) all things , which it is most needful for you to know. Seducers were to be repelled with this answer : just as a prudent man answers an importunate vender, 1 want nothing.

21. "E/poc-vj/a, I have written) He did that at the end of ver. 13. — on, because) Thus ver. 13, note. The address is very confirmatory: Be assured that ye know : comp. ver. 3. — aX^g/av) the truth , respecting the Son, and so respecting the Father: the verse cited above. — *rav 4/gOdos, every lie) The truth is altogether true, and nourishes no falsehood.

22. Tig ; who f) Thus, who ? ch. v. 5. — 6 UrY\g) 6 has a force relative to the abstract, a lie , ver. 21 ; that is, who is guilty of that lie and imposture ? — on, that) The chief truth is, that Jesus is the Christ : John xx. 31. In the Acts, Paul continually demonstrated this main point ; and in his Epistles he presupposed it. John often makes mention of this main point in his Gospel, and in this and the following Epistle. From which it may be inferred that these books were not written by him altogether at the close of his life. — 6 dvnyjiffrog, antichrist) ver. 18. The truth respecting Jesus, that He is

the Christ, that He is the Son of God and is come in the flesh, must be held in its integrity. He who denies one part respecting Jesus, does not hold both Him, in His completeness, and the Father at the same time. The spirit of antichrist, and antichrist has done and does this. — rbv Tiarspa zai rbv T/ov, the Father and the Son ) that is, the Son, and therefore the Father.

23. n ug, every one) even though he does not think that he also denies the Father. — s y}i, has) in acknowledgment and fellowship : 2 John ver. 9.

24. * Tjus/g, you) There is an antithesis in the pronoun : therefore a transposition is used, as in ver. 27. — o) that which , respecting the Father and the Son. — rizovcar s, ye have heard) This is to be pronounced with emphasis. — psveru, let it abide) He uses exhortation. Wherefore, if it abides , has this meaning ; If you shall be of the character of those in whom it abides. — o aw dpyfg, that which is from the beginning) Now this is to be pronounced with emphasis. — zui iifisTg, ye also) in your turn. Thus, in you, in Him , ver. 27.

25. Avrbg, lie) The Son : ver. 27, 28. — v\iuv) to us, if we abide in Him . — ty\v ^uijv, life) The construction follows the verb going before, He hath promised. The sense is, the promise is life eternal.

26. Taura, sypa^a, These things have I written) these things from ver.

21. John, as his practice is, begins and concludes with the same

is, endeavour to seduce you.

27. K ai vju&Tg, and ye) On this depends ye have no need ; a befitting transposition.1 — lxd(3srs acr’ avrov, ye have received from Him) John i. exhortation (to be compared with 2 Tim. iii. 14), by which he makes the faithful, when harassed by deceivers, thus to answer them : The anointing abideth in us : we do not need a teacher : it teaches us the timth : in that doctrine we will continue. See how pleasant the transition is from this introduction of the language of another speaker2 to the direct address, in the following verse. Abides in you, ye shall abide in Him, are correlative expressions. — zoci) and therefore. — ou ypsiav tyers, ye have no need) A phrase indicative of character (or of

1 See Append, on IIyterbaton. — E.

2 See Append, on Sermocinatio. — E.

sufficiency in themselves. God is sufficient for those who are taught by Him. — rig), any one, whoever he may be. By rejecting the whole class of seducers, individuals are the more easily ordered to begone, although they wish to appear more excellent than others. — d/dawy, teach) Heb. viii. 11, note. — b^ag, you) You are cra/d/a, little children, but not however ignorant. — a?X ug, but [it is] as) The verb substantive is to be understood between the two particles, as between but as, and as, not as, in ver. 19, 18, and ch. iii. 12 ; 2 Cor. iii. 13. Nor are we to think that as in this passage has not its Apodosis until the is, or, ye shall abide. — ro ah to, the same) at all times; not one thing at one time, and another at another, but consistent with itself, and the same in the case of all who are holy. — diddaxsi v/xdg, teaches you) The mutual communication is not set aside, but is approved of, in the case of those who are made partakers of the anointing in one body. Teaches, the present tense: from which arises the past, hath taught, with an eye to the future, ye shall abide. — <rspi ndvruv, concerning all things) which you ought to know and to be taught. An antithesis to one and the same. — xa i ohx ten -^whoc, and is no lie) like that, which they boast of. — sd/dag sv, hath taught you) the anointing. — /asv sTrs, ye shall abide) The faithful are ordered to say, As the anointing hath taught us, abiding in that doctrine, we shall abide in the Son, and therefore in the Father also: ver. 24. This Future has the force of consolation and exhortation. The whole discourse brought down from ver. 18 to this verse, is most pleasantly adapted to young children, and in particular the mention of teaching and anointing.

28. Texv/a,1 dear sons) Having now finished his address to the three different ages, he returns to the whole. — fi'svsre, abide ) — iv aura, in Him) in Jesus Christ. For it is He who shall be manifested. — KuppYiriav) confidence, of having kept the truth (ch. iii. 21, iv. 17, v. 14). — (Jjt\ u/^vvdu^sv, we may not be ashamed) Oh! how great will then be your shame, ye Jews, Socinians, and all pretended Christians, and whomsoever He shall deny to be His ! — era povc'ta, at His coming) He places this object before the fathers, the young men, and children. It appears, therefore, that he wrote this Epistle before the Apocalypse, in which at length His coming is represented as put off to a greater distance. Tertullian supposes that the Epistle was subsequently written.

1 The word pcov, which was set down by the margin of both Editions among the readings not to be approved of, by some chance or other has crept into the Germ. Vers. — E. B.

29. ’Euv e/dyjrs , if ye know) From the mention of the future manifestation of the Son and the sons of God, he derives a new discussion on sin and righteousness. — d/xa/o's fan) Jesus Christ is Righteous : ver. 1, iii. 5 and 6. — yivuxtxers) ye acknowledge. — nag) every one , and he alone. — yey'evvifi rat, is horn) The righteous produces the righteous.

CHAPTER III.

1. Astesi/, hath given) not only hath destined and conferred, but also hath displayed. — rsxva &sov, sons of God ) What is greater than God f what relationship is nearer than that of sons ? — should he called) should be so, together with the title : which appears empty to the world. — dia roDro, on this account) A consequence, as ver. 13. The word, behold, is to be opposed to the world, which despises the righteous. — h^ac, us) who are like God. [But if those who have no regard for God hold thee in any account, there is reason for thee to feel alarmed about thy state. — V. g.]

2. ’a yanrirot) beloved by me, because the Father loves us. — vuv) now , at present. The antithesis is, not yet. In this verse it must be especially seen, what words are to be pronounced with a fuller sound : now , not yet , what , like Him. — r'exva, sons) This is repeated from ver. 1. — n fai^a) what we are about to be further, by the power of this sonship. This what , by Epitasis [see Append.], suggests something unspeakable, contained in the likeness of God, which so exalts the sons of God, that they become as it were gods. — o’/du/Asv) we know , in general. — pavepufy, shall be manifested) The same word occurs, ch. ii. 28. — bfiotot avrfi, like Him) God, whose sons we are. — or/, since) From beholding comes resemblance, 2 Cor. iii. 18; as the whole body, the countenance, and especially the eyes of those who behold the sun, are sunned. — b^o^faa, we shall see) Sight includes in its notion all the other kinds of senses. — avrov , Him) God. — xa&wg fart, as He is) that is, manifestly.

3. Trjv sXnida, hope) He has treated of faith, and he will treat of it again : in the next place, he will treat of love ; now. he speaks of hope. — ire avrp, in Him) in God. — ayvlfyt, purifieth) This mention of holiness is appropriate after speaking of sight, which is delighted with purity. — hsTvog, He) Jesus Christ : ver. 5.

4. 'O toiu/v tyi v afiapriav, he that committeth sin) There is an antithesis to this in, he that doeth righteousness , ver. 7. UoisTv is to do, to exercise. — xai, also) by that very fact. — rr\v dvofilav, iniquity) dvo^/a, iniquity , has a somewhat more dreadful sound, especially in the ears of those who greatly esteem the law and will of God, than d^apn'a, sin. From the law is the knowledge of sin. There is a kindred expression, ch. v. 1 7, all unrighteousness is sin. A crooked line is seen of itself ; but it is more conspicuous when compared with the ruler. By this expression the philosophical [ notion of~\ sin is most befittingly refuted. — xa /, and) Nay indeed, not only is the nature (principle) of sin closely connected with that of iniquity , but it is the same. Thus xai, and , ch. v. 4, and yap, for, ch. v. 3. — rt d^apna Igtiv r\ uvo/j,ia, sin is iniquity) Sin is the subject, inasmuch as the whole discourse treats of it. The antithesis is, He that doeth righteousness is righteous : he that doeth righteousness, is not considered dvo^og, unrighteous, but he has the testimony and praise of righteousness : ver. 7, comp, with Gal. v. 23 ; 1 Tim. i. 9.

5. ’’EpavipwOri, ivas manifested) in the flesh. — rag d^apriag yi/JjUV, our sins) inasmuch as they are especially displeasing to Him. — app, He might take away) John i. 29, note. — h avrfi, in Him) The sentence, He is righteous, ver. 7, has reference to this.

6. Oby a/xa pram, sinneth not) In him the good of righteousness is not overcome by the evil of sin. — ou y sdbpaxsv avrov) hath not seen Him in spirit ; although perhaps, as to personal appearance, he hath seen Him in the flesh : or even, though he hath seen Him in spirit, at the very moment of sin he becomes such, as though he had never seen Him in any way. — ovds eyvwxsv avrov, nor known Him) in truth ; although perhaps he hath formerly known Him personally. Light and knowledge produce likeness to God : ver. 2.

7. M Yidztg nhavaro), let no man lead you astray) He deceives, who thinks that he can be accounted righteous without the deeds of righteousness. — [p'rxaibg son, is righteous) Deut. vi. 25. — V. g.]

8. Ex rov diafioXov, of the devil) as a son : ver. 10. The word born is not however here employed, nor seed, but works. For from the devil there is not generation, but corruption. — an dpyfg, from the beginning) from the time when the devil is the devil. He seems to have kept his first estate but a very short time. — d/xaprdvsi, sins) An abbreviated expression : that is, has sinned from the beginning, and is the cause of all sins, and still goes on sinning : he sins (with guilt becoming heavier from day to day), and induces others to sin : he

is never satiated.1 The because in ver. 8 is in antithesis to the because in ver. 9. — e/g rovro, for this purpose) The devil does not make an end of sinning: to destroy sin, is the work of the Son of God. — ru epya, the works) which are most contorted [perverse], and to unravel which, was an occasion worthy of the Son of God.

9. *A fxapr/av ou vom, doth not commit sin) The sentiment is immediately increased in weight : and he cannot sin. To each proposition its own because is added : to the one, in respect to the seed, or the regenerate man ; to the other, on the part of God Himself. — c rireppa avrov h uvrti /xivsi, his seed remainetli in him) In him who is born of God, there remaineth the seed of God, that is, the word, with its peculiar efficacy, 1 Pet. i 23 ; James i. 18 ; although sin often endeavours, by a furious attack, to overthrow the regenerate. Or rather, it may be taken in this sense : the seed of God , that is, he who is born of God, abideth in God. l^sp^a, born. Such persons are truly Dv6k jnt, the seed of God , Mai. ii. 15. — oh dvmrui , he cannot) The possibility of his sinning is not absolutely denied ; but this is affirmed, that the new birth and sin cannot exist together. Thus, how can he , iv. 20, compared with Apocal. ii. 2 ; Acts iv. 20. The matter is, as in the case of an abstemious man, who cannot drink wine, and in various kinds of antipathy (i.e. natural aversion). Gataker has made this elegant paraphrase : The regenerate man does not sin : he proposes to himself as far as possible , a life free from sin ; nor does he ever spontaneously give himself up to sin. And if at any time , contrary to the purpose of his mind , he shall have offended , he neither rushes headlong into sin , nor does he continue in it ; but having acknowledged his error , he immediately returns in haste to his former course as soon as, and as far as, he is able. — Posth., ch. 33 ; where he adds the similitude of the magnetic needle, which always points to the pole, is easily turned aside from this direction, but always reseeks the pole. — lx roD 0soD ysyemjra/, is bom of God) The former words, of God, have greater emphasis in the pronunciation ; and this being observed, it is plain that the same thing is not proved by the same, the beginning of the verse being compared with the words here at the end of it.

10. *Ev rovru, in this) This is to be referred to the preceding words. — xa/ 6 w uyunw, and he who does not love) A transition from the genus, or the whole to a part.

1 But this the great sinner shall be shut up, in the abyss, as in a prison ; then, in fine, punishment shall be inflicted on him in the fire. — V. g.

11. ’AyysX/a, the announcement) An appellation most characteristic of Gospel liberty [as contrasted with the bondage which the law gendereth]. He never applies this appellation to the law.

12. Ou xuQwg) not as. An ellipsis. See ch. ii. 27, note. — Kri/V, Cain) The Scripture speaks more mildly respecting Adam himself, than respecting Cain and persons like him. — ex too -arovjjpoD, from the Evil One ) Afterwards wovripu, evil. It is antithetical to, of God , ver. 10.

13. ’ Ade\<pot pov, my brethren) In this one passage only he calls them brethren , in antithesis to the world without, and in his repeated mention of the brethren. At other times he says, beloved , my dear children , ch. ii. 7, i. 12. — piceT, has in hatred) as Cain hated even his brother, [viz. with a murderous hatred : for its bad works are reproved by your righteous works. — Y. g.]

14. Mera(3e(3hxafiev, we have passed) We had therefore been in death. — lx rov Ouvdrov, from death) spiritual. — elg rfy into life) spiritual, and also eternal : in the following verse. The language again is reciprocal : we are in life , and life is in us ; ver. 15*. — or/, because) A judgment [a criterion drawn] from the effect. — //ivs/, abides) is as yet.

15. * AvOpuKoxrovog, a murderer) as Cain. All hatred is an attempt against life : but life [spiritual] does not assail life [physical]. He who hates his brother desires either that his brother or himself should not live. Hence duels.1 — //.svouffai/, abiding) Eternal life is in very deed in him who believes and loves.

16. Tqv ay a-TTji', love) the nature of love.

17. Tov (3/ov rou xo<r/uov, the substance of the world) An instance of

the figure Litotes: in antithesis to lives, ver. 16. — xXe'nsr\, shall shut) whether asked for aid, or not asked. The sight of the wretched at once knocks at the hearts of the spectators, or even opens them: then a man freely either closes his bowels of compassion, or opens them more fully. Comp. Deut. xv. 7. — rd his bowels)

Together with his bowels a man’s substance is also closed or opened. —

1 Whereas ver. 16 desires us to lay down our life for the brethren, duels require one (awful to say!) to risk his own life rather than not deprive another of his life. This is the part of desperate insanity, far removed from bravery. We may suppose that the devil himself wonders how men, bearing also the Christian name, can have fallen so low. It is to be lamented that the men of chief authority in the world, with all the power that has been entrusted to them by God, either are not able, or not willing, to suppress duels. One single atrocity of this kind has power to involve in the direst guilt before God the whole human race, the whole assembly of Christians, or a whole camp of soldiers.

YOL. V.

19. ’Ei/ rovrw, in this) Hence depends we know and shall tranquilize ; and to this refers, since He is greater , ver. 20. — ex rrjg uXriQefag, of the truth) Of expresses the beginning or origin : Rom. ii. 8. For the truth makes love also true : ver. 18. — i/xnpofffov ubrov) before Him who knows all things in truth, we shall tranquilize our hearts in prayer : ver. 22. — cre/Vo^sv, we shall tranquilize) so that they shall cease to condemn. The same word is used, Matt, xxviii. 14. — rug xupdlug Ti/xuv, our hearts) The wTord <fvvejd7i<rigy conscience , is used by Peter and Paul alone of the sacred writers : nor is it used in the Septuagint more than once, and that in another sense, Eccles. x. 20. For the Hebrew J? is rendered xupdta, the heart , for instance, 1 Kings ii. 44, viii. 38. And so John nowhere uses the w'ord <ruvs/- driffig, conscience ; but here he implies it, in making mention of the heart : for it is the conscience which is tranquilized , and which condemns. Comp. Apparatus,1 p. 588.

20. *On suv) whatever : Col. iii. 23, note : nearly equivalent to o iav,

afterwards in ver. 22. Whatever, or in whatever things, our heart shall condemn us, that we shall be able to tranquilize. Or rather, if you prefer to take on and £av separately, you will have to repeat because after the sentence, understanding I say, as is very often done. — xurayivuxizYi, condemn) not respecting our entire condition, but respecting one or two failures or errors. This word is to be pronounced with emphasis: but in the following verse the emphasis falls upon the word heart. — on because greater) Conscience is

weak, and knows something of ourselves only, not without trembling; nor has it the ability to pardon: but God is great, knows all our affairs, present, past, and future, and those of all men; and has the right and the will of pardoning. This by itself does not yet tranquilize our hearts; but while the righteous acknowledge this very thing, and confess their faults, and appeal from conscience to God, who is greater than it, and endeavour in no matter to withdraw themselves from the omniscience of God, they attain to tranquility, ch. i. 9. See examples, Ps. Ii. 8, with the context; Ps.

1 Laclim. reads yi >uo6pt,i0a., with ABC ; Tisch. and Rec. Text. yiuaoKoptsv, with Vulg. alone of the oldest authorities. C Vulg. have roig Hctplixg : so Tisch. and Rec. Text. B and corrected A Sjr. and Theb. have tj v Kotpllotv : so Laclim. — E.

21. Mfi xaraynuitxpf does not condemn) either as never injured, or as again appeased. — Kappqsiav, confidence) in asking. This is repeated, cli. v. 14, 15. This confidence far excels that tranquility which is expressed by the verb miffo/utv, we shall tranquilize.

23. Tw bvafiar) on the name. Comp. Heb. vi. 10. — as) This particle belongs to the verbs, we should believe and love.2

24. E/c tov Uvs-jfjLarog, from or by the Spirit) This is the first mention of the Holy Spirit in this Epistle, in accordance with the Divine economy here, as also in the Gospel of John, ch. xiv. 1-3, 26. And in this verse there is a kind of transition to the discussion respecting the Holy Spirit, which follows immediately in the beginning of ch. iv. It is given to us by the Spirit, and it is the Spirit which is given.

CHAPTEK IY.

1. Uavri) every spirit , which presents itself. — <rvev[iari) spirit , by which any teacher is influenced. — doxifAafyre, try) according to the rule, which is given in ver. 2 and 3. — noWo) many , as at other times, so in that age also. A dreadful crop of heresies sprung up in those times. John zealously contends against them. If he were alive at this day, he would be called by some too severe. — -^sudonpoffircu, false prophets) 2 Pet. ii. 1 ; Matt. xxiv. 11, 24. — s^sXTjXvdaffiv, have gone out) from their places. They have entered into the world : 2 John, ver. 7. — jcoV/aov, the world) which is easy to be deceived : ver. 4 and 5.

2. r^ffxgrs,3 ye know) Eespecting the heresies of that age there

1 An instance of the figure Paregrnenon, by which cognate words, both simple and compound, are joined together. See Appendix.

2 vipc7v, to us) This pronoun, though expressed in the Germ. Vers., is regarded by the margin of both Greek Editions as spurious. — E. B.

ABC Vulg. Memph. Lucif. add ypth: so Lachm. Tiscli. omits it, with inferior authorities. — E.

3 The reading yivaox.irot.1 (is to be known), which in the margin of both Ed. is left to the decision of the reader, is preferred in the Germ. Vers. — E. B.

are recent and easily accessible writings: the Apostolic Church of Buddeus, and the Disputations of Lange, etc. — km, every) The discourse is respecting the spirits of that time: for at other times false prophets also impugned other heads of doctrine respecting Jesus Christ. — km cmO/Aa, every spirit ) The Spirit of God is one only: but from Him every true teacher has his own peculiar inspiration, which is called Kvsvjna, spirit. — o/j.o'koys^ confesses) with the assent of the heart and mouth. By this word the doctrine is presupposed as already ratified and confirmed. — iv cap*}, in the flesh) He Himself, therefore, is something more than flesh. The heresies, which deny the truth of the flesh of Jesus Christ, presuppose, and by this very thing confirm, His Deity, since they were not able to reconcile with this His flesh, as worthy of it. — iX?j Xvdora, who is come) On this advent the whole doctrine respecting Christ depends; for that advent partly presupposes, partly embraces, and partly draws after it, this doctrine: ver. 1 5, note.

4. 'T/as/c, ye) who acknowledge Jesus Christ. — vsvixqxurs, ye have overcome) ch. v. 4, 5. — [aurous, them) the false prophets. — V. g.] — 6 iv vfjoTv? who is in you) God. — 6 iv ru> xoV/aw, who is in the world) the spirit of antichrist, or the evil one.

5. A uroi) they themselves . — ix rou x6g[jjo\j XaXoDov, speak of the world) They derive their language from the life and perception of the world. — dxove/y lieareth) on account of its agreement with them.

6. ’Etr/Afi/, we are) Understand, on this account we speak from [of] God. — ix rourovj from this) which is stated in ver. 2—6.

7. ’Aya-rw/Asi/, let us love) From that very doctrine, which he has just defended, he now derives an exhortation to love. See ver. 9. The love of God is shed abroad in our hearts by the Holy Spirit : ver. 2 ; Bom. v. 5. — h ayacn?, love) All love is from God.

8. Obx syvw, knoweth not) Is not born of God, and knoweth not God. — 6 ©so$ dyuKyj sGriv, God is love) uyaKT] , without the article, as in ver. 16. This brief sentence imparted to John, even during the mere time which he took in writing it, more delight than the whole world can impart.

9. ’Ev rjfiTvj in us) that is, the love of God, which is now in us , throughout our whole spiritual experience. — on, because) This motive of love is derived from ver. 3. From that which is said in ver. 3 respecting Jesus Christ, who is come in the flesh, mutual love is

by ABC Memph. Theb. later Syr. Iren, and Lucifer, the weightest authorities. — E.

inferred, ver. 7 : the consequence is proved from the love of God towards us, who sent His Son, that we might live. It is a proof of the love of God towards us: it is a motive to our mutual love.

10. "Effr/i/, is) This denotes something prior to His manifestation. — r'ov Qebvj God) who is most worthy to be loved. — r\^dg, us) who are most unworthy.

11. 'O 0soc, God) who owes nothing.

12. 'o 0s og, God) otherwise invisible. Comp. ver. 20. — h r^i7v ,ttsvs/, dwelleth in us) This is treated of in ver. 13-16. — rsrs\siu[isv^ hriv , is perfected) accomplishes all things, which follow upon the expiation of sins. This is treated of, ver. 17-19.

13. "On ixf because of) Where the Spirit of God is, there is God.

14. K / was/s) and we ourselves. Thus John xv. 27. — rstosu^sba xai puprupovfisv, have seen and do testify) This is inferred from that which follows, we have known and believed , ver. 16. By the word, we have knoivn , the first knowledge is marked, as it appears, as it is in the German Kennen lernen , to become acquainted with. For there is a kind of knowledge which is antecedent to faith : and faith is antecedent to fxaprvpiavj testimony. But the word, we have seen , denotes the full food of the eyes , in beholding. — rbv r ibv, the Son) There are two foundations and proofs [tests] of our dwelling in God, and God in us : the fellowship of the Spirit, and the acknowledging of the Son of God : ver. 13, 15.

15. 'o ri'og rov 0sov, the Son of God) and therefore the Saviour of the world , ver. 14.

16. K at fj/xsTg, and we) A repetition [in beginning a fresh sentence], by the figure Anaphora [See Append.] Comp. ver. 14, note. There is also an increase of the force by Epitasis [See Append.] : wherefore sv yjfiTv, shortly afterwards, properly means in us [not to us , as Engl. Vers.], as appears by a comparison with the end of the verse. — [}v rr\ ayacrJj, in love) viz. the Divine love. — Y. g.]

17. Ms#’ r^vv, with us) The love of God in itself is always the same, and perfect : but with us rsrsXsiwrui, it is brought to its consummation, rising more and more from its descent to us. — ha) to such a degree that. — erapprietuv, confidence) The opposite term is fear. — sv, in) Thus, in, Bom. ii. 16, note. — v^spa, the day) most terrible to others, more so than the day of death itself. — rr\g xpiesug) of the last judgment. — on, because) The because has reference to tovtoj, this. — sxsTvog sen, He is) Jesus Christ is love, in heaven ; which is silently opposed to the world. By the words, in heaven, however, I suppose His previous dwelling in the world : the word is, on the other hand,

shows certainly the present state of Jesus Christ. — ^ l<r/xg v, wc are) who love God. See the next ver. ; John xv. 10. — lv rp x6<;/j,uj rovrwy in this world) which is void of love, and fears judgment. The mention of the world is an argument that the word He denotes Jesus Christ. Comp. ver. 9.

18. ®6(3og, fear) which shrinks from God and the day of judgment. The condition of men is varied : without fear and love ; with fear without love ; with fear and love ; without fear with love. — aya-r^ love) towards God. — rsXsia, perfect) To this refers, is brought to its consummation. — xoXcunv ’iyti. has torment) For it distrusts: it imagines to itself and sets forth all things as unfriendly and opposed to it ; it flees from and hates them.

19. ’Aya-rw/^sv1) we love , driving away fear. — rp&jrog 7iyd<xnffev, He was the first to embrace us with love) How much the more hereafter ? Therefore fear is cast out.

20. 'Ov Idopaxs, whom he hath seen) In this life we are held enthralled by the external senses. — crwg d-ovarai, how can he) A modal expression [See Append, on Modalis Sermo) : It is impossible that such a man should love God , in the present.

21. Tyv hroXriVy the precept) which must be kept by those who love God : Matt. xxii. 39. [He who loves not his brother, does not keep the commandment as to (piXadsXpia ;, and therefore does not love God. — Y. g.]

CHAPTEK Y.

1. nag, every one) The scope and design of this paragraph is plain from the conclusion, ver. 13. — xal crag, and every one) He who does not love his brother, does not love God : ch. iv. 20. He who loves God, loves his brother also. With great elegance the apostle so places the mention of love in this part of the discussion, that faith, which is the beginning and end of the whole discussion, should be referred to (regard should be had to faith) at the close. — xa/) also.

1 The omission of the pronoun avro'v, although expressed in the Germ. Vers., is reckoned among the more established readings by the margin of both Editions. — E. B.

AB omit ctvrov. Vulg. in some MSS. has “Deum.” Amiat. MS. has “invicem.” Vulg. makes uyoLTrap tv let us love, diligamus: not we love. Bee. Text has olvtou, with inferior authorities. — E.

2 ropyr\, spiritual love, is great towards any brother. Where there is aversion, the new life is immediately injured. — rov yeyewrifi evov, him who is begotten) An Enthymem, the conclusion of which is : He that believes delights in the love of all who love God ; and in turn loves

2. Ka;, and ) ev d/a dvo?v. Comp. ver. 3.

3. BapsTai ovx eifflv, are not grievous ) to the regenerate, who love ; and in themselves. In themselves they are pleasant : but the expression, not grievous, is in contradiction and opposition to those who think them grievous.

4. nav ro yeyevvripevov, everything which is born) John iii. 6, note. — rov zofffiov, the world) which is opposed to keeping the commandments of God and to the knowledge of Jesus Christ, and all things which the world presents in one’s way to invite and terrify. — r\ vtxy\, the victory) The more faith grows strong in the heart, the more does the world yield. — j j Rustic, faith) See the efficacy of faith.

5. Tig kcr iv, who is he ?) Every one that believeth, and none but he, overcomes. He esteems nothing in comparison with the Son of God.

6. Ovrog stir iv, this is He) We shall presently see this verse in connection with those that follow.

7. 'On rpsTg eiffiv oi /xaprupoovreg Ini rr\g yr\g — ev rti ovpuvip, o Ilarvip xai 6 Xoyog (6 T/og) xai r'o IDs v/acc xai oi rpeTg ev e'nsiv, Because there are three who bear witness on earth — in heaven , the Father, and the Word ( the Son), and the Spirit : and these three are one) I have long ago explained the form employed in the margin of my edition, and blamed by some one, although the whole dissertation in the Apparatus itself was prepared for a true vindication of the passage. Now, since this most brilliant passage has again and again come under my consideration, I will first enter into a gleaning of criticisms, and will bring forward some chief points1 from my Apparatus, according to

1 These, indeed (although regularly inserted in the second Edition of the Appar. Crit. by Burk), I did not think fit to omit in this remarkable passage, as I did in the case of the other critical annotations. My doing so will, I am confident, be pardoned, or even welcomed, by those readers who are not possessed of the App. Crit. — E. B.

The only Greek MSS., in any form, which support the words from ev ru ovpotvp. I, o UetTVip, to pcecprvpovvTss ev rfi yri, are — 1. The Cod. Montfortianus at Dublin, palpably copied from the modern Latin Vulgate [as the fact, that the articles before nccrvip^ Ao'yo?, and nvevpcoc are clumsily omitted, shows], and brought forward as an authority to compel Erasmus to insert the words: Erasmus terms it Codex Britannicus. 2. Cod. Ravianus of Berlin, a transcript from the Complutensian Polyglot, imitating even its misprints. 3. A MS. at Naples, with the

the order of the subjects there discussed; by which critics may, if they please, be invited to a more full discussion of the matters of which we have there spoken, as the truth shall require: but the last of those subjects will lead us to a much more pleasing contemplation, that of interpretation.

I. Many persons confine their critical investigations within the limits of this one passage; or at any rate wish to commence them with this passage. They act as though any one should begin the study of Geometry with squaring the circle. Such persons scarcely find ground on which to stand; but he who has penetrated through other intricacies, will be able to find a wTay here also, and to -set at rest the minds of others, as far as they are teachable. Here it is only by changing the course that the harbour is gained: the present passage requires a peculiar method of treatment.

II. Not a few of those, w7ho rightly and religiously defend this very expression, are too eager in seeking out and employing supports even of such a kind as have no strength. That has occurred to a distinguished man, Leonard Twells, whose miscellaneous production Wolf has translated from English into Latin, and with a few corrections, has put forth on this passage, pp. 300—313. I read and attentively considered Twells before the publication of my Apparatus: Wherefore, when I proceeded with more of self-distrust than

words added in the margin by a recent hand. 4. Cod. Ottobonianus 298, in the Vatican, a Greek and Latin MS. of the 15th century, in which the Greek is a mere accompaniment of the Latin, and is quite peculiar (ex. gr. *to tov ovpocuoti). The words were first edited in Greek by the Complut. Editors, 1514, a.d. ; and then by Erasmus, not until his third Ed., 1522, a.d. And so, through Stephens and the Elzevirs, the Rec. Text has adopted them. All the old Versions, as well as Greek MSS., reject them. The oldest copy of the Latin Vulg. containing them is Wizanburgensis, 99, of the 8th century: also the codex in the monastery of H. Trinity of Cava, near Naples, of the 8th century: also Cod. Toletanus: also Cod. Demidovianus of the 12th century. But Cod. Amiatinus and the oldest MSS. of the Vulg. omit them. All the Greek Fathers omit them.

A Schoxium, quoted in Matthiei, seems to me to account for the origin of the words, which probably did not arise from fraud: oi rpeig Ss sLrsi/ otpaevixag, on ovy.fi oA rocvnz. rqg rptxtiog, “ He uses rpeig in the Masculine, because these things ( the Spirit, the water, and the blood) are symbols of the Trinity.” This also is plainly the reference of Cyprian, 196, “ De Patre et Filio et Spiritu Sancto Scriptum est, Et hi tres unum sunt.” There is plainly in the genuine words, which use rps't g in the masc., though the antecedents to which it refers are neuter, some mystery or symbol; and that the Trinity was the truth meant, seems not an unnatural inference. The more recent Latin Vulg. embodied in the text what was probably a marginal comment, made not without reason. — E.

he did, I did not do so without good reason, and I would have the reader imagine that there is matter for deliberation. I am not aware that anything new needs particularly to be supplied: I will mention a few points, which bear upon the subject.

III. As the Complutensian editors, on the authority of Latin manuscripts, omitted in ch. ii. the former part of ver. 14, and in ch. v. the last clause of ver. 8, although they found them in Greek manuscripts, so they restored this very seventh verse, although not contained in the Greek manuscripts; thus they allowed themselves singular liberty in this Epistle. The undisguised confession of Stunica, respecting the Latin manuscripts here employed, is of more weight than all suspicion respecting two Greek Vatican manuscripts, one of which did not contain the passage, while the other suggested it to Stunica himself, or his colleagues. That the Spanish editors here followed the Vatican copy, Erasmus does not plainly assert, as Twells understands him; he only says, if I am not mistaken. If Amelotus afterwards read the sentence in the Vatican Manuscript, we must see that it does not in this instance Latinize.1

IV. Erasmus obtained from Britain, by the instrumentality of some one or other, a leaf. He himself distrusted it: he related the causes of his distrust, which were not unreasonable. Nothing but mere spontaneous credulity can make from this source an adequate (reliable) British manuscript. The Complutensian editors gave one Greek version of the sentence from Latin waiters; the British writer brought forward by Erasmus gave another; the Greek translator of the Council of Lateran another; the interpolator of the Montfortian Manuscript another.

V. That the sentence was read by the Stephens in no Greek manuscript, the margin of the Latin Bible of Robert (Stephens) of itself proves.

It is altogether unnecessary to quote the editions of the Stephens and the others. All the rest followed Erasmus and the Complutensian edition in omitting or expressing the sentence.

VI. There is no great number of Greek manuscripts in which the epistles, for instance those of John, are contained: and of those which are now extant in considerable numbers, with very few exceptions none exceed the age of a thousand years; the rest are considerably, or even much more, recent. Therefore it is the less re-

1 That is, Bengel suspects that the Greek of the Vatican MS., if indeed it contains, as Amelotus says, this passage as to the three heavenly witnesses, must be interpolated from the Latin MSS., and not from original Greek MSS.

markable, that the sentence in Greek is scarcely found at present in the Greek manuscripts; and I have ascertained that we must add to these the royal Hafniensian Manuscript, the Ebnerian, and all those of Paris (Journal des Savans, June 1720), and many, which the celebrated La Croze (in his History of Christianity in India, p. 316, 2d Edit. Germ.) says that he has seen. In the Florentine manuscripts, which that illustrious man, John Lamius, mentions in his book respecting the learning of the Apostles, ch. 13, there are found twelve which contain the General Epistles, and yet are without this clause; but all of them were written after the ninth century. We ought, on the other hand, to value the more highly the supplementary authority of that most ancient Version, the Latin Vulgate f from which this sentence was read and quoted by many fathers in a continued series, and afterwards was introduced into the copies of other languages, and at the present time is extant in the Latin manuscripts of the New Testament.

It is conjectured, but without any reason, from his silence, that Valla had read the clause in his Greek manuscripts. Valla also passed over (without notice) a remarkable difference in ver. 6, where in the Greek copies the reading is r'o Uvsvfia ( the Spirit ), in the Latin, Christus (Christ). And in ch. ii., Valla had without doubt read in the Greek copies the former part of ver. 14, which is wanting in the Latin copies;1 2 and yet he passes it over in silence [et tamen in pausa est]. He has been very sparing in his notes on this Epistle.

The Council of Lateran, in that sentence, as it is found in SOME copies, does not refer to the whole of ver. 7, but to the clause of ver. 8, and these three are one: which clause, being met with in all the Greek copies, even of itself demonstrates that the Council is not speaking of Greek, but of Latin manuscripts, of which SOME only have the clause in question.

The Montfortian, or Dublin, or Hibernian copy, to which so much weight is attached in certain quarters on account of this clause, is new, and Latinizes; being written in the West, as is proved by the Latin division into chapters. That the Berlin Manuscript is of no weight apart from the Complutensian editors, the candour of the people of Berlin admits.

1 In the absence of the oldest Greek MSS. we have a valuable substitute for them in the Vulgate.

2 Some MSS. of Vulg. omit eypx-^/ot vpi. war. to elpxTjf. In Beza’s Latin, the last clause of the 13th ver., “ scribo vobis, pueruli,” etc., is the first clause of ver. 14.— E.

VIII. To the Greek Fathers, who did not read the clause, is to be added Germanus of Constantinople, as his View of Ecclesiastical Affairs shows. The negative argument, in such an inquiry, cannot be rejected. It is of no weight in the case of one or two ecclesiastical writers only; it is of weight in the case of a great number, when they omit a clause so remarkable, and so singularly adapted to decide controversies. If the Africans in such numbers quote it, how is it that the Asiatics in as many instances refrain from quoting it? The latter did not read it; the former did.

XIX. John Lamius, in the treatise already quoted, pp. 260, 266, 284, mentions the Latin copies of the Florentines which do or do not contain the sentence. Moreover, so great is the antiquity, and so great the authority of the Latin Version, wherever Tertullian, Cyprian, and a portion only, but these forming a continuous series, of the Fathers follow it, that we are fully justified in depending upon it, and are not compelled to remain in suspense, although it is not yet clearly ascertained, what the following ages read in different parts of the East. They who have at hand those more abstruse versions are easily led to disparage too much the Latin Version, which is too much extolled by the Romanists.

XXI. The Florentine Manuscript, and that Laurentian one [= Amiatinus] which we have quoted from Burnet, is the same, if I mistake not, with that which John Lamius describes in the book quoted, p. 265. Other Latin manuscripts of the Florentines are added, which have that order of the verses, pp. 258, 268, 285. A writer also of the eighth century, Etherius, Bishop of Axima in Spain, has it, who in his first book against Elipandus, reviewing a great part of this Epistle, thus sets forth the two verses: Because there are three, who bear witness on earth, the water and the blood and the flesh; and these three are one: and there are three, who bear witness in heaven, the Father, the Word, and the Spirit; and these three are one in Christ Jesus. Cornelius Jansenius, in his Commentary on the Harmony of the Gospels, chapter 144, has imitated those who follow this reading, whether manuscripts or Latin Fathers. The seventh verse, in the judgment of Cameron, is to be enclosed in a parenthesis, and the sixth to be joined with the eighth. There is no need of a parenthesis: the sixth verse is of itself connected with the eighth.

XXII. That Manuel Calecas, a Dominican-, and the Lectionary of the Greeks, in this place undoubtedly interpolated, edited by Venetians, follow the authority of the Vulgate translation, is

by no means surprising. The Armenians formerly did the same thing.

XXIII. That Basil the Great made use of rare (that is, having a few copies much resembling one another, which were peculiar in their class) manuscripts of the Epistles, is plain from the Apparatus, p. 690 ; and he lays open to us a trace of this dictum of John, when, in his fifth book against Eunomius, he says: God and the Word and the Spirit, one Deity, and alone to he adored. It is scarcely possible for more weight to be assigned to the Dialogue, which is attributed to Maximus, than is assigned to it in my Apparatus. That author undoubtedly owes his knowledge of the clause to the Latin copies of the Africans: whether he found it afterwards in Greek copies, is for the consideration of the learned.

Now I wish the reader attentively to compare together the great number of manuscripts, which Gerard of Mastricht brings together in his Notes on this passage, and the fourteen Greek witnesses which Twells enumerates in the 302d page of Wolf, and, on the other side, the things which I have supplied instead, in the 3d and subsequent paragraphs. You will say that an essential service will be rendered by him who shall prove, by any means whatever, that there are in existence even but one or two witnesses of Greek authority. He who shall bring forward credible witnesses from Greek antiquity, will deserve the gratitude of the Church.

XXY. They who defend the clause are not therefore necessarily bound to know, or to bring forward, the cause why it is wanting in so many copies. Let the cause of the omission be less certain: still the omission, and moreover the genuineness of the clause also, is certain. He who has lost and found a choice treasure, even though he knows not how it was lost, yet recognises and recovers it. The suspicion of an hiatus in this passage, arising from a similarity of ending, will, as I think, be slow in coming to an end. I frequently, throughout this work, notice what influence similarity of ending is accustomed to have in the production of hiatus; but that this cause cannot possibly avail in the present instance, I have, unless I am mistaken, proved in the Apparatus, p. 765 [Ed. ii. p. 474]. But another, and not unreasonable conjecture, as to the manner in which the clause came to be expunged, is subjoined in the same place. On the other hand, it can by no means be regarded as a patch stitched on by the Latin Fathers, who are, some wanting the clause itself, others rejoicing in it; some known, others unknown or lost; some of great antiquity, others more recent. Indulge suspicions in every way; but you will effect nothing. At so early a period, so seriously, so universally, through such a perpetual series of ages, do they bring it forward.

XXVIII. This last thesis leads us to the exigesis of this most precious passage, in which the 7th verse, when compared (1st) with the context of the whole Epistle, and especially (2d) with the 8th verse, is vindicated, upon the strongest grounds of internal probability.

(1.) There are some who think that it is not easy to ascertain the design and arrangement of this Epistle : but if we examine it with simplicity, this will be laid open to us without any violence. In this letter, or rather treatise (for a letter is sent to the absent ; but here the writer seems to have been among those to whom he was writing), St John designs to confirm the happy and holy communion of the faithful with God and Jesus Christ, by showing the marks [gnorismata , by which they may be known] of their most blessed state.

There are three parts : —

The Exordium, ch. i. 1-4.

The Discussion, ch. i. 5-v. 12.

The Conclusion, ch. v. 13-21.

Let the text itself be consulted.

In the Exordium the apostle establishes authority for his own preaching and writing from the appearance of the Word of Life; and clearly points out his design (h a, that, ver. 3, 4). The Conclusion (that we may at once clear out of the way this point) corresponds with the Exordium, more fully explaining the same design, a recapitulation of those Marks being made by the thrice-repeated we know, ch. v. 18, 19, 20.

The Discussion itself contains two parts, treating —

I. Separately,

a. Of communion with God, in the light, ch. i. 5—10 : h. Of communion with the Son, in the light, ch. ii. 1, 2, and 7, 8.

A special application being subjoined to fathers, young men, and little children, ch. ii. 13-27.

Here is interwoven an exhortation to abide in Him, ch. ii. 28-iii. 24;

That the fruit arising from His manifestation in the flesh may extend to His manifestation in glory.

c. Of the confirmation and fruit- of this abiding by the Spirit, ch. iv. throughout:

To which subject ch. iii. 24 prepares the way, to be compared with ch. iv. 13.

II. By a Summing up, or comprehensive statement (Congeries) of the testimony of the Father and Son and Spirit: on which depends faith on Jesus Christ, the being bom of God, love towards God and His children, the keeping of His commandments, and victory over the world, ch. v. 1-12.

The parts often begin and end in a similar manner; just as the Conclusion answers to the Exordium. See above on ch. ii. 12. Sometimes there is a previous allusion in some preceding part, and a recapitulation in a subsequent part. Every part treats of the Divine benefit, and the duty of the faithful: and the duty is derived from the benefit by the most befitting inferences, of love towards God, of the imitation of Jesus Christ, of the love of the brethren: and although many things may appear to be repeated without order, yet these same inferences are formed in the most methodical manner, by regarding the subject in a different point of view from different causes.

The seventh verse therefore contains a recapitulation, which not only treats of the Father and the Son, but also of the Spirit. What the sun is in the universe, the needle in the mariner’s compass, or the heart in the body, that is the 7th verse of chapter v. in this discussion. First take an edition without this verse, and then an edition which contains it; and you will easily perceive what is required by the whole tenor of John’s discourse.

(2.) The connection of the verses is indissoluble, in this text : ver. 6. This is He who came hy water and blood , Jesus Christ , not in water only , but in water and blood : and it is the Spirit which beareth witness; because the Spirit is truth. 7. Because there are three that bear witness on earth , the spirit and the water and the blood ; and these three agree in one. 8. And there are three that bear witness in heaven , the Father and the Word and the Spirit ; and these three are one. 9. If we receive the witness of men , the witness of God is greater.

Lest any confusion should arise, we remind the reader, that that which is spoken of by us in the further consideration of this passage,

as the 7th verse, is that which treats of those who bear witness on earth; and that the §th verse is that which treats of those who bear witness in heaven. And we take for granted this 8th verse, partly as already confirmed by critical arguments in the Apparatus, and partly as about to be further confirmed by exegetical arguments.

6. olrog sffnv) This is He. John sets forth the reason why he ascribes victory over the world to him who believes that Jesus is the Son of God : namely, because in truth that faith in Jesus as the Son of God has invincible strength, from the testimony of men, which is sufficiently strong, but much more from the testimony of God, which has complete strength. — 6 IaQu v, who came ) He does not say, 6 sp^o/Aivos, coming , in the present, but 6 in the aorist

tense, having the force of the preterite: as ch. i. 2, Jpavspw^, was manifested; iv. 2, sXri XvQora; and below, ver. 20, v\%u. For in the present, does not signify I come, but I am come (ver. 20, note) : whence John adds in the same place, and hath given, in the preterite. Jesus is He who ought to have come, on account of the promises respecting Him; and who is truly come: and this the spirit, and the water, and the blood do testify and prove. — hi iihurog xai ai^arog, by water and blood) The water signifies baptism, which John first administered, hence called the Baptist, and sent to baptize in water for this reason, that Jesus might be manifested as the Son of God: John i. 33, 34. Moreover baptism was also administered by the disciples of Jesus: John iv. 1, 2 ; Acts ii. 38, etc. The blood is certainly the blood of one, and that Jesus Christ, which was shed at His passion, and is drunk in the Lord’s Supper. — ’lyjoojg 6 Xpivrbg, Jesus the Christ) Jesus, who came by water and blood, is by this very fact pointed out, as the Christ. — oxjk sv r& iihar/ (aovov, not in water only) He just before said, by; He now says, in. Each particle is opposed to xuP'$? apart from: 1 Cor. xi. 11, 12 ; Heb. ix. 7, 12, 25. The apostle shows, that the words immediately preceding are used with due consideration. The article has the force of a relative. By seems to refer more particularly to the water, and in to the blood: for John, who baptized with water, preceded the coming of Jesus, and Jesus came by (through) water: but Jesus, when He had finished the work which the Father had given Him to do, bestowed the blood; therefore He had before come in blood. — aXX’ h rS> vhccn tlcl) rw a7/xar/, but in water and blood) He not only undertook, when He came to baptism, the task of fulfilling all righteousness, Matt. iii. 15, but He also completed it by pouring out His blood, J ohn xix. 30 ; and when this was done, blood and water

came forth from the side of Jesus Christ, being dead on the cross. The same chapter, ver. 34. — i to ni nZpd sen r'o ftuprvpovv, and it is the Spirit that hearetli witness ) He hearetli witness of Jesus Christ: ver. 5, ii. 22 ; 2 John, ver. 9. — on to nveu/jod ienv ^ a?^#s/a, because the Spirit is the trutli) The apostle declares what he here means by the word Spirit, namely, the truth. But what does he mean by the word truth? There is no doubt but that, in this professed enumeration, he embraces in some way all things which appertain to the testimony concerning Jesus Christ, except the Divine testimony itself. We shall collect these testimonies from the writings of St John and others of the NewT Testament. The Scriptures testify of Jesus Christ, John v. 39, that is, Moses and the prophets, John v. 46, i. 46 ; Acts x. 43 ; John the Baptist testified, John i. 7. Afterwards the apostles bare testimony, John xv. 27 ; 1 John i. 2, iv. 14 ; Acts i. 8, ii. 32 ; and especially the writer of this Epistle, John xix. 35. Now when the apostle collects the testimonies concerning Jesus Christ, as concerning Him who is come, he by no means overlooked the Gospel. He indeed never calls it the Gospel; he generally calls it the testimony. But in this passage it would be inconvenient to say, there are three that bear witness, the testimony, and the water, and the blood; therefore, instead of testimony, he says the truth; the truth, namely, not only with respect to knowledge, but also with respect to its publication: and he distinguishes the truth by the name of the Spirit; with which subject the predicate, to bear witness, elegantly agrees. Let the name of Spirit be thoroughly weighed: ch. iv. 1, 2 ; 1 Cor. xiv. 12 ; Apoc. xix. 10; John vi. 63. In this Spirit the prophetic testimony also of the Old Testament is contained, together with its fulfilment and demonstration. The apostle says, Jesus Christ came both by water and by blood: he does not here say, and the water and blood are they which bear witness. Again he says, with remarkable emphasis, KAI to nvsvpd ken TO /xapTvpouvj it is the Spirit which bears witness: he does not say, Jesus Christ came by the Spirit, or in the Spirit; for the Spirit was bearing witness, even before the coming of Christ, through many ages: but the water and the blood were most intimately connected with His very coming. And the testimony is more properly ascribed to the Spirit, than to the water and the blood: inasmuch as the Spirit of itself has the power of bearing witness, and the water and blood obtain and exercise the same power, when the Spirit is added to them.

witness) The participle, bearing witness, used instead of the noun, witnesses, implies that the act of bearing witness, and the effect of the testimony, are always present. Before also he had spoken of the spirit, in the neuter gender, ro Ian TO MAPTTPOTN:

now he speaks in the masculine gender, there are three who bear witness, of the spirit also; at the same saying, that the water and the blood bear witness, also in the masculine gender. Those feminines, faith, hope, charity, are said to be three ( tria ), in the neuter gender, 1 Cor. xiii. 13 ; but here vdup, a/jaa, all of the neuter

gender in Greek, that is, the spirit, the water, arffl the blood, are rpsTg {jLctprvpouvTss, in the masculine gender. To be bearing witness is properly applied to persons only: and the fact that three are described, by personification, as bearing witness on earth, just as though they were persons, is admirably adapted (subservient) to the personality of the three who bear witness in heaven; but yet neither the spirit (that is the truth of the Gospel), nor the water, nor the blood, are persons. Therefore the apostle, advancing from the preceding verse to the one now present, employs a trope, adapted to the brevity of the discourse, so as to say this: There are three classes of men (ver. 9, compared with John v. 34), who discharge the office of bearing witness on earth; (1st) that class of witnesses in general which is employed in preaching the Gospel; and, in particular, (2d) that class of witnesses, which administers baptism, as John the Baptist and the others; and also (3d) that class of witnesses, which beheld and puts on record the passion and death of the Lord. There is therefore a Metalepsis,1 and that of a most weighty kind: viz. one wherein ( a ) by a Synecdoche of number, instead of the whole class of witnesses, there is put one who witnesses; as though it were said, a prophet, baptist, apostle: for although these three functions might often meet in one man, yet of themselves they were divided: comp. Eph. iv. 11 : and on that account the Metonymy is the more suitable, on which presently. The degrees of these three functions are found, Matt. xi. 9, 11, where however the word prophet is used in a more restricted sense. (b) By Metonymy of the abstract term, instead of those who bear witness, as a vronrai xai varripirui ( eye-witnesses and ministers ), the spirit itself, the water, and the blood, are mentioned. — hv rr\ yjj, on earth) See below. — ro arv net l ro udoop, xai rb al/xa, the spirit, and the water, and the blood) The apostle changes the order: for where-

1 A twofold or manifold trope. See Append, on the figure. — E.

as before lie bad put the spirit in the third place, he now puts it in the first place, according to the natural order. The spirit, as was before said, bore witness before the water and the blood; and the spirit bears witness even without the testimony of the water and the blood, but the water and the blood never bear witness without the spirit. — xa/ oi rpsTg sig to sv siotv, and these three agree in one [concur towards one end]) The Prophet, the Baptist, and the Apostle are equally of the same earthly nature of themselves (comp, are one, 1 Cor. iii. 8), and are ordained altogether to one end, to testify of J esus Christ, as of Him who is come into the world. Comp, thcu iig ri, Luke v. 17. To sv, with the article, denotes not so much one, as the same thing.

Does this interpretation of the 7 th verse seem somewhat weak? This complaint will presently be of service to our argument.

8. Kcci rpsfg stffiv oi /xapTvpo uvreg, and there are three that hear witness) The testimony of the spirit, and the water, and the blood, by a remarkable gradation and addition of strength (Epitasis), is corroborated by the additional testimony of three wTho give greater testimony. Comp, altogether John iii. 8, 11. — h ru> ovpuvti, in heaven) See below. — 6 liarrip, the Father) Under this name the name of God is also understood ; as under the name of the Word (respecting which, however, see what shortly follows), the Son is understood ; according to the nature of the relatives. Comp. 1 Cor. xv. 28. — 6 A byog, the Word) The name, Word , is remarkably adapted to the testimony. The Word testifies respecting Himself, as respecting the Son of God. Apocal. i. 5, xix. 13. Some of the Fathers in this place write Filius {the Son), according to the more frequent usage of Scripture. And even the Florentine and Beutlingensian Latin Manuscripts have this reading (Filius). — to Uvsv/xa., the Spirit) In this passage, and everywhere throughout the Epistle, John, when speaking of the Holy Spirit, understands the epithet Holy. Jesus Christ, before His passion, spake openly of His own testimony and that of the Father: there is added, especially after His glorification, the testimony of the Holy Spirit : ch. ii. 27 ; John xv. 26; Acts v. 32 ; Bom. viii. 16. Wherefore, as before a pair of witnesses was urged, John viii. 17, 18, so now there is a Trinity. — xai oItoi oi rpeTg sv siffi , and these three are one) The preceding verse has, and these three agree in one : now it is said, these three are one. There is a carefully weighed difference of expression, although in other places tig is either inserted or omitted indifferently. These three are one : just as the twro, the Father and the Son, are one. The Spirit is

inseparable from the Father and the Son: for unless the Spirit together with the Father and the Soil were one, it would be right for us to say, that the Father and the Son, who are one, together with the Spirit, are two: but this would be opposed to the entire sum of the Divine revelation. They are one in essence, in knowledge, in will, and moreover in the agreement of their testimony: John x. 30, 38, xiv. 9, 10, 11. The three are not opposed conjointly to the other three, but separately, each to each, as though it were said, Not only does the Spirit testify, but the Father also, John v. 37 : not only the water, but the Word also, John iii. 11, x. 41 : not only the blood, but the Spirit also, John xv. 26, 27. Now it becomes evident how necessary is the reading of the 8th verse. It was impossible for John to think respecting the testimony of the spirit, and the water, and the blood, and add the testimony of God as greater, without thinking also of the testimony of the Son and of the Holy Spirit, and making mention of it in an enumeration so solemn; nor can any reason be imagined why, without the three who bear witness in heaven, he should mention those that bear witness on earth, and those as three. Enumerations of this kind are usually not single, but manifold, as Prov. xxx. ; how much more so in this place? The 7th verse, of whatever importance it is, has a respective force, and tends to this object, that there should be a progressive advance from the 6th verse to the 8th; and here lies the advantage of the complaint above noticed. Whether the 7th verse, respecting the three that bear witness on earth, be compared with the preceding or with the following verse, the 8th is necessary. For the 6th verse and the 7th have some things the same, and some different. Those which are the same, are only repeated on this account, that they may be adapted to the 8th verse: those which are different, and either vary the expression, or add something more to the sentiment, have a still plainer reference to the 8th verse. For instance, in the absolute expression, the Spirit only is said to be bearing witness: in the respective (relative) expression, the -water also and the blood are spoken of. In like manner the 7th and 8th verses have some words in common; in others, when the expression is changed, the sentiment itself introduces something different, as in one, and one. The Trinity of heaven, archetypal, fundamental, unchangeable, plainly supports the triad of witnesses on earth, in an accommodated sense. The apostle might either have fixed the number of those who bear witness on earth as greater; comp. ver. 9 ; or he might have referred [reduced] them all to [under] one spirit;

comp. ver. G; but lie reduces them to a triad, solely with reference to the three who bear witness in heaven. From the circumstance, that the Father, and the Word, and the Spirit, are properly three, and are bearing witness, and are one, the same things also are, by a trope, predicated of the spirit, and the water, and the blood; although it is evident of itself, that the things thus predicated are of themselves less applicable to the subjects spoken of: and this has been perceived by those who, in the verse respecting the spirit, and the water, and the blood, have changed the masculine ( tres ) into the neuter (tria).1 See Apparatus, pp. 750, 755. If there is any relation between those who bear witness on earth and those who bear witness in heaven, the arrangement of the w^ords, the spirit, and the water, and the blood, requires, that the spirit be referred to the Father, the water to the Word, and the blood to the Spirit: but this is confirmed only by the express reading of the Father, and the Word, and the Spirit: in the absence of which reading a variously fluctuating allegory has changed the order of the words. See Appar., pp. 757, 764. The apostle, in asserting that the commandments of God are not grievous, deduces their observance not only from the sacraments, but chiefly also from faith in the Sacred Trinity, as the Lord Himself does, Matt, xxviii. 19, 20. This whole paragraph shows, on the part of John, a perception derived from God, and a style worthy of this perception. They who do not admit the 8th verse, can give no suitable explanation of the 7th. They reduce the Metalepsis, which we noticed above, into an open Catachresis:2 but the 8th verse being admitted, the Metalepsis is altogether softened down, and the order in which the spirit is placed, before the wrater and the blood, is explained, and an account is given of all the words. In short, there is an intimate connection between both verses, a complete rhythm, an inseparable parody (correspondence between the verses) ; and the one without the other is as a compound period, or a poetical strophe, where the half is wanting.

7, 8. *Ev r?j iv rty ovpavQi, on earth : in heaven) The testimony is not given in heaven, but on earth : but they who bear witness, are some on earth and some in heaven ; that is, the former are of an earthly and human nature, the latter of a divine and glorious nature. Moreover, because they who are witnessing on earth, and

1 Origen 4,I43c says, “ The disciple John has described the spirit, the water, and the blood, roc rpix (neuter) tig h yiv6ptvu.> the three things, as concurring in one.” — E.

2 See Append.

they who are witnessing in heaven, bear witness concerning Jesus Christ, and a true witness is present and not absent, not so much with reference to those to whom He witnesses, as with reference to the things which He witnesses: therefore they who are witnessing on earth, are said to witness concerning Jesus Christ in such a manner that their testimony chiefly has to do with the dwelling of Jesus on the earth, so that it may be testified that He is the Christ: whence He Himself is said to have come by water and blood, that is, to have come into the world; though the state of His exaltation is not excluded from this testimony, especially during the life of the apostles. But they who are bearing witness in heaven, bear witness of the same Jesus Christ, so that their testimony is chiefly concerned with the heavenly glory of Jesus, the Son of God, exalted to the right hand of the Father, without excluding His state of humiliation. Undoubtedly the testimony of water (for instance), or of baptism, was chiefly administered by John before the death, or rather before the manifestation, of Jesus Christ, as He walked on the earth; whereas the testimony of the Paraclete was reserved until the glorification of Jesus Christ. Whence the Lord had said respecting the apostles, /xaprvpeTrs, ye hear witness, in the present; but respecting the Paraclete, flaprupfou, He shall hear witness: .John xv. 27 [reading with the best authorities fiaprvperre, not as Engl. Vers., Ye shall hear witness ], 26.

The seventh verse therefore, together with the sixth, contains a recapitulation of the whole economy of Jesus Christ, from His baptism until the day of Pentecost, Acts ii. The eighth verse contains a summary of the Divine economy from His exaltation and thenceforth: see John viii, 28, xiv. 20 ; Matt. xxvi. 64. Wherefore Christ, on His ascension, commanded to baptize in the name of the Father, and of the Son, and of the Holy Ghost: Matt, xxviii. 19 ; and the Apocalypse commences with announcing grace and peace from the Sacred Trinity.

Since these things are so, a new argument arises, that the arrangement of the verses, which first makes mention of the witnesses on earth and then of the witnesses in heaven [not vice versa, as Engl. Vers.], is to be preferred, as containing a gradation most suitable to the subjects themselves.

9. E /, if) From that which is undeniable, and yet of smaller consequence, he draws an inference to that which is greater. — rZv avOpurtuv, of men) in the case of any business whatever, John viii. 17 ; and in administering the very testimony of the spirit, and the

water, and the blood. For although they do that by the Divine institution and command, yet they themselves continue men: John v. 34, iii. 31. — r\ /Auprvpta. rou 0soD, the witness of God ) the Father: whose Son is Jesus. See the end of this ver. But, together with the testimony of the Father, that of the Son and of the Spirit is pointed out as divine and heavenly, because it is opposed to the testimony of men, in the plural. The testimony of the Father is, as it were, the basis of the testimony of the Word and the Holy Spirit, just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood. — fi ei^uv eariv, is greater) [ and therefore much more worthy of acceptation. — V. g.] John v. 36.

The sum of the things which we have spoken is this: The Greek copies which contain the Epistles, including those of St John, are neither of such number, nor of such antiquity, that they ought to prevent the reception of the verse respecting the Three which bear witness in heaven, since it stands altogether upon a peculiar footing. This verse rests upon the authority of the Latin translator, and that almost alone; but he is an authority of the greatest antiquity and genuineness: and he is followed from the first by many fathers, through a continued series of ages, in Africa, Spain, Gaul, and Italy, accompanied with an appeal to the reading of the Allans, which concurs with it. In fine, the context itself confirms this verse as the centre and sum of the whole Epistle. — avry hrh} this is) Is altogether engaged in [altogether turns upon] this.

10. ’Ev laurp,1 in himself) in the inner man.

12. 'O he who has , in faith. — r'ov T ibv, the Son) The verse

has two clauses: in the former, the Son only is mentioned, without the addition, of God; for the faithful know the Son: in the other this addition is made, that unbelievers may know at length what a serious thing it is not to have Him. — gp/g/, has) In the former part of the sentence, the word has is to be pronounced with emphasis; in the second, the emphatic word is life.

13. TaCra, these things) which are contained in this Epistle. The verb, I write , used in the exordium, ch. i. 4, now in the conclusion becomes the preterite, I have written. — ro?g2 ‘nsreUvffiv tig to ovofia

1 The reading ev ccvra is preferred by the decision of Ed. 1 and 2. The sense remains the same. — E. B.

2 This order of the words rests on the decision of the larger Ed. : the difrou T/oD roO 0eou, unto you who believe in the name of the Son of God) The sura of verses 5-10. — ha tihr\rt bn g^srg alwviov, that ye may know that ye may have eternal eternal life) This is derived from ver.

nearer hope of life. This is derived from ver. 12. We ought altogether to be in the faith.

14. Kara ro Oshrifia aurov , according to His will) A most just condition, of very extensive application. [The pronoun avrov has reference to God. — Y. g.]

15. ’Eav oi&afie v) if we know . ’Em sometimes takes an indicative, of past time ; and it does so here to give strength. — fyopev, we have) even before the event itself (comp. 1 Sam. i. 17, 18) ; and we know that the event itself is not from chance, but obtained by prayers.

16. ’Eav nc , if any one) The most important of all cases is added,

that you are able to pray even for another, in a most serious matter: comp. ch. ii. 1. — 7 Bp, shall see) This sin can therefore be known by the regenerate. — d,aaprdvovra a/joapriav, fx,r\ rrpog Qdvarov, sinning a sin, not unto death) A sin of any kind, provided that it is not unto death. — w, not) a form of excepting (Matt. xix. 9), has greater force than ov, not, ver. 17. As long as it is not evident that it is a sin unto death, it is lawful to pray. — Qdvarov, death) Respecting the disease of which Lazarus died, but shortly afterwards was raised from the dead, it is said, It is not unto death, John xi. 4, note: but Hezekiah was sick unto death, Isa. xxxviii. 1, had he not

recovered by a miracle. But J ohn is here speaking of death and life, as ch. iii. 14. Moreover what is meant by a sin unto death, is declared from the opposite, in ver. 17, where the subject is, all unrighteousness; the predicate consists of two members, sin, and that coming short of death. Therefore any unrighteousness, which is committed in common life, is a sin not unto death. But sin unto death is not an ordinary or sudden sin, but a state of the soul, in which faith, and love, and hope, in short, the new life, is extinguished: when any one knowingly and willingly embraces death, not from the allurements of the flesh, but from the love of sin, as sin.

ferent order which occurs in the Germ. Yers. follows the decision of Ed. 2. — E. B.

The words after vpt.lv, viz. rolg xionvovtnv down to rov ©gov, are omitted by AB Vulg. Memph. Theb. and both Syr. Versions. Rec. Text adds them after vpt.lv, without any of the oldest authorities. Lower down Rec. Text has ku\ hot, mo~ rev/irs, with more recent authorities. But A Yulg. and almost all other Versions have oi moTivourti. B has ro?j manvovoiv. — E.

It is a deliberate rejection of grace. A man puts from him life, while he commits this sin: how then can others procure for him life? Yet there is also set forth [there is such a thing as] a sin that is to the death of the body; for instance, in the case of the people, for whom the prophet thrice made entreaty, he is forbidden to make entreaty: Jer. vii. 16, xi. 14, xiv. 11, xv. 1, 2. Yea, even Moses himself committed a sin unto death, of this nature; unto death, not to be made the subject of entreaty: Deut. iii. 26 ; comp. 1 Sam. ii. 25, iii. 14, respecting the house of Eli; and, on the other hand, respecting the averting of sins and diseases by means of prayer, James v. 14—18. — a/Y?j<rg/, he shall ask) namely, 6 crotjP/PTjff/afrrjjg, he who has confidence. — duxrsi. He will give) namely, God, when entreated. — ubrti, to him) the brother. — ^ur,v, life) Therefore he who sins unto death is in a state of death, and yet he sins further unto death. — roTg) that is, as far as relates to those who sin not unto death. — g ffriv a^aprla npog davarov, there is a sin unto death) The chief commandment is faith and love. Therefore the chief sin is that by which faith anj love are destroyed. In the former case is life; in the latter, death. The sin, however, which is here pointed out, is not such as we call mortal, as are all the sins of the unregenerate, ch. iii. 14, and some sins of the brethren wTho relapse: and these alone properly need that life should be given to them. — ov — Xgyw, I do not — say) for I say — not. An expression full of character, and Attic. God does not wish that the righteous should pray in vain: Deut. iii. 26. If, therefore, he who has committed sin unto death is brought back to life, that proceeds entirely from the mercy [the mere prerogative] of God. — Uehyg, for it) The word here has the force of removing. — Iptarr^f) He just before used the word airmen. There is a difference between the two words i1 John xi. 22, note. Here we are enjoined not only not airsTv, but

1 AItscj, like ‘ peto,’ is more submissive and suppliant, and expresses the seeking of the inferior from the superior. But eparuco, like * rogo,’ implies a certain equality or familiarity in the asker, with him from whom the favour is sought : therefore nowhere in the New Testament does it express the prayer of mere man to God ; but is appropriated to Christ, who, on the other hand, never uses otlrovpcoci. Here 1 John v. 16 may seem an exception; but its change from ulryjait of the earlier clause to spcoTya?) is a strong confirmation of it : “ If any man see his brother sin a sin not unto death, he shall ask or beg, ochiiaet, and He (God) shall give him (the petitioner) life for them that sin not unto death. There is a sin unto death. I do not say that he shall request or intercede (authoritatively), IpuTYiav], for it.” The Christian is not to assume the authority which would be implied in making request for a sinner who has sinned the sin unto death ; Mark iii. 29 ; 1 Sam. xv. 35, xvi. 1. See Trench, Syn. N. T. — E.

not even spurdv. ’’Spurrier] is as it were the generic word: airsh is the species, as it were, of a more humble kind. Not only alriTv is removed, but also the genus. This species, alreTv, does not occur in the prayers of Christ. A irsTv is suitable to the case of one who is as it were conquered, and a criminal.

17. n a<ra adneia) all wickedness. Instances of sin not unto death are of constant occurrence in life. — xa /', and) and that too. The enunciation is this : Every wickedness is sin , (but) not (necessarily sin) unto death : but lest any one should interpret that too lightly, he prefaces it with the words, is sin.

18. o7da,(jjsv, we know) An instance of the figure Anaphora :A see the next verses. — bn nag, that every one) Now he takes care that no one abuse, verses 16, 17, to the purpose of (carnal) security. — ysysi /vrj/tsvog) Shortly afterwards yevvriQeig. The Perfect has a loftier sound than the Aorist. An old lexicon says, u^uvrixoreg, ^sya* 6*4 /uvqeavrss d's , f. uxpov . Not only does he who has made great advancement in regeneration, but any one who has been born again, keep himself. — Trips 7 lavr'ov , keepeth himself) he is not wanting to himself from within. — ou^ ann rat, toucheth him not) The regenerate is not ruined from without. The wicked one approaches, as a fly does to the candle ; but he does not injure him, he does not even touch him. The antithesis is lieth , ver. 19.

19. ’Ex, from) An abbreviated form of expression : We are from God , and we abide in God; hut the world is from the wicked one, and lies wholly in the wicked one. — sv rep rrovripp xs/ra/, lies in the wicked one) [Therefore the world can no more touch the sons of God, than the wicked one, in whom it lieth. — Y. g.] The wicked one , comp. ver. 18, is opposed to Him that is true , ver. 20. The whole world [and this universally, comprehending the learned, the respectable, and all others, excepting those alone who have claimed themselves for God and for Christ. — Y. g.] is not only touched by the wicked one, but altogether lies (Germ, bleiht liegen , lies motionless ), by means of idolatry, blindness, deceit, violence, lasciviousness, impiety, and all wickedness, in the evil one, destitute both of life from God and of biavoiag, understanding : see 1 Cor. v. 10, xi. 32. The dreadful condition of the world is most vividly portrayed in this brief summary. No other commentary is needed than the world itself, and the actions, discourses, contracts, strifes, brotherhoods, etc., of worldly men. [That men of the world do not perpe-

1 See Append, on this figure. — E.

trate worse tilings than the worst, is rather to be wondered at, than that they act in the worst way. They esteem themselves happy in their own wretchedness, and the sons of God as destitute of what is for their welfare. — V. g.] There is an antithesis in abides, as applied to God and the saints. Ye that are regenerate have what ye pray for: ch. ii. 2. [Ye have reason to desire to fly forth from the world to God. — Y. g.]

20. "Hx.ii) is come. Thus, Mark viii. 3, note. — bsbwxiv, has given) that is, God: for in the preceding clause also the subject is by implication God , in this sense : God sent his own Son : and to this is referred avrov , of Him , which presently follows. — diavoiav, understanding) not only knowledge, but the faculty of knowing. — r'ov aXyjdn/bv, the True One) Understand, His Son Jesus Christ : as presently afterwards. Whence it is perceived with what great majesty the Son thus entitles Himself: Apocal. iii. 7. — olrog) This , the True One, the Son of God Jesus Christ: to whom the title of Life eternal is befitting. — a/wv/oc, Life eternal) The beginning and the end of the Epistle are in close agreement.

21. ^uXu^ars eaurodg, keep yourselves ) in my absence, that no one deceive you. The elegance of the active verb with the reciprocal pronoun is more expressive than <pvXd%u<r9e, be on your guard. See on Chrysostom de Sacerd. p. 423. — d*b rZv eiduiXuv, from idols) and not only from their worship, but also from all communion and appearance of communion with them : Apocal. ii. 14, 20.

ON THE

SECOND EPISTLE OF JOHN.

1. ‘O ‘7rpe<rf3vrepos, The Elder) An appropriate title for a familiar Epistle, such as this, and the one that follows. And indeed the gravity of the argument, and the familiarity of the little Epistle, are wonderfully combined and adjusted. The parts of the Epistle are three.

I. The Inscription, ver. 1-3.

II. An Exhortation to perseverance in true love and faith, ver. 4-11.

III. The Conclusion, ver. 12, 13.

— ex\exr?i, elect ) He calls her elect, from her spiritual condition: for that this name is appellative, is plain from the circumstance of its being attributed to her sister also, ver. 13 ; and if it had been a proper name, it would have been exXixryj, from sxXixrog. They were either widows, or women of piety beyond their husbands. But Kvpia [answering to the Hebrew Martha. — V. g.], as in other places, so here, is a proper name, as the Pgecile of Heuman teaches, T. 2, Book iii. art. 13, and T. 3, Book i. art. 2. Nor can any one doubt it, unless he is ignorant of the style of the ancients, or does not bear it in mind. The appellative Kvpia, a mistress, independently of the relation to her slaves, could scarcely be given to a queen at that time without exciting envy. Proper names were usually employed of old,

even in addressing illustrious persons, in preference to appellatives. But the Elder elegantly interposes, between his own name and that of the lad}7, a word denoting the spiritual relationship, from which this short Epistle proceeded. The word K vp/a again occurs, ver. 5. The Syrian Version retains the proper name: and the Synopsis of Athanasius1 says, yputpei K vpict, he writes to Cyria, where he uses the proper name, but omits the epithet exAsxrr,, elect. But it frequently happens that proper names and appellatives are confused with one another. See Wesseling, Probabil., p. 199, etc. — ovc, whom ) This refers to the mother and her children. — h dx^s/a, in truth) Love is not only true love, but it rests on the truth of the Gospel: ver. 3, at the end. — <xavrsg, all) The communion of saints.

2. A /a, on account of) Construe with ayanu, I love. They w7ho love in truth, also love on account of truth. — r^v pevovguv, which abides) which still is. It is followed by the future, shall be. T ?jv ftevovcav — xai iffrai, resolve into, which abides , and shall be : 1 Cor. vii. 37, note.

3. "Effra /, shall be) TV. A prayer, together wdth an affirmation. — pet)' vfiuv, with you) See the App. Crit. Ed. ii. on this passage.2 The Latin Version has vobiscum , with you: and this is properly consonant with the salutation. Comp. 3 John, ver. 2. — %?/£, z\tog, slprm j, grace, mercy, arid peace) Grace removes guilt ; mercy removes misery ; peace expresses a continuance in grace and mercy. — eiprivri, peace) even under the assaults of temptation. — Kvplov, Lord) This is the only passage in which the Epistles of St John contain the title of Lord, which is w’ell adapted to a salutation.3 He usually calls Him the Son of God. — h aXrjOslq xui uydirri, in truth and love) Respecting the former he speaks in ver. 4 ; respecting the latter, in ver. 5. St Paul is accustomed to use the appellations, faith and love, for truth and faith are synonymous : and the Hebrew DDK is constantly translated in the Septuagint by either word. Comp. 3 John, ver. 3, the truth that is in thee.

1 The “ Synopsis Sacrse Scripturae” is included in the writings of Athanasius, but has no claim to be considered his. It is however a valuable relic of antiquity. See Dictionary of Greek and Roman Biography. — T.

2 B (according to Lachm., not so Tisch.) Vulg. Elzev. Rec. Text, have sotoii pctff vpav. But A and later Syr. omit the words. Stephens’ Rec. Text has yjptZu. — E.

3 But the margin of both Ed., even in this passage, prefers the omission of the word Kvplou ; and the Germ. Vers, omits it altogether. — E. B.

AB Vulg. Theb. Syr. omit it. Rec. Text supports it, with Memph. and later Syr. alone of the oldest authorities. — E.

4. Euf>rjxa, I have found) A tiling rarely found at the present day, a joy rarely experienced. — ex ruv rsjtvuv too, of thy children ) Cyria had at the least four children. Comp. ver. 1 with 4. John had found these children in the house of their maternal aunt, ver. 13.

even as) The rule.

5. Oby ug — xa/v^v, not as — new) Love performs both pages :T truth produces nothing else.

6. Auroy, of Him) the Father, ver. 4. — h airy, in it) in love. This verse contains a very pleasing Epanodos.1 2 — <xs pmarrjre, ye walk) He had just before said, that we walk. Now the second person answers to the verb, ye have heard ; that is, from us the apostles.

7. "Or/, because) The reason why he bids them keep the things

God and Christ, busily intent upon its own husks : but to oppose

God and Christ is of the leaven of Satan. — spyopevov, who came) Thus

2. — olrog sffnvy this is) A gradation. This very person is the character of a great impostor and antichrist. No other of a more dreadful

appearance is to be sought. — efxdvog, a seducer) opposed to God. —

avriypiurog, antichrist) opposed to Christ. The warning against antichrist belongs even to women and young men: ver. 4, 5. Antichrist

denies the Father and the Son ; and does not confess that Jesus

Christ is come in the flesh.

8. E aurobg, your own selves) in my absence. — iva /a ^ deroXseyjrs, x.r.X.) I think that the apostle wrote : iv a /a r\ dnaX'ser^s d slpydtath, dXXd fuedbv nXijpri dKoXafioj^sv, that ye lose not the things which ye have wrought , but that we receive a full reward .3 Whence some have put the whole admonitory sentence in the second person, others again, afterwards, in the first person. — dXXd , but) There is no half reward of the saints ; it is either lost altogether, or received in full. There is a direct opposition. We must however consider the differ-

1 The Old as well as the New Testament love to God, and love to our neighbour.— E.

2 Repetition of the same words in inverse order. See Append. — E.

3 The margin of the 2d Ed. and also the Germ. Yers. are in consonance. But in respect to the second member, the Germ. Version is at variance with the opinion here given, for it retains the second person ; and in this very particular confirms the observation of the Gnomon, which presently follows, on the word dXXu.. — E. B.

ent degrees in glory. — full) In full communion with God: ver. 9.

9. 'O nccpctpoiivu)/, he who transgresseth) from perfidy. — sv rfj d/dayji rou Xpiffroj, in the doctrine of Christ) in the doctrine which teaches that Jesus is the Christ , the Son of God. — ovrog) he , I say.

10. "E pyjrcu, comes) as a teacher or brother. — raur/jv) this , of Christ. — ou (p's pz i y does not bring) by a true profession. — xai) and moreover. — y a/pt/v, salutation) Let him be to you as a heathen, to whom however a salutation is more safely addressed : 1 Cor. v. 10. He is speaking of a familiar greeting, and that of brethren and Christians. Salutations appear to have been more unusual of old among strangers and foreigners.

11. Tap, for) Severity in love. — xoivuvsT, he partakes) For he declares him to be capable of joy and salvation, even in that antichristian state. [The bearings and relations of purer doctrine are of the nicest kind. — Y. g.] — zpyoig) his works : opposed to faith and love. — roTg ‘7rovripo/'s, evil) On the contrary, the partaking in good works brings a blessing.

12. noXXd) many things , of a joyful character. This therefore, which the apostle writes, was especially necessary, and admitted of no delay. — ovx rifiovXijQriVy I did not wish) The very task of writing is not always pleasing to a heart full of sacred love. — diu ydprov xai /j,s\avog, with paper and ink) TavrsUuG/g,1 a lowering of the style. Put in antithesis to face to face . For this short Epistle, the apostle made use of paper , and not parchment.

13. ’a onafyral gs, salute you) The courteousness of the apostle is seen, who announces the salutation in the words of the children. [Most delightful fellowship between the apostle and his juniors. —

1 T ocnsivuatg, as water for baptism , Acts x. 47. — T.

ON THE

THIRD EPISTLE OP JOHN.

I. The Inscription, ver. 1-2.

II. The Commendation of those who practise hospitality: in which —

1. He approves of the former benefits of Caius, ver.

2. He draws forth the commendation itself, introducing

reasons and examples on both sides [of a good and of the opposite character], ver. 6-12.

III. The Conclusion, ver. 13-15.

— Pafy, to Caius) Caius of Corinth, who is mentioned Rom. xvi. 23, either closely resembled this Caius, the friend of J ohn, in his hospitality, or he was the same person: if he were the same person, he either migrated from Achaia into Asia, or John sent this letter to Corinth.

2. ’Ayacnjrs, beloved) This expression occurs three times, in ver. 2, 5, 11. — nspi ndvruv, respecting all things) that which relates to all parts [in all respects]. — evodoucdai, to prosper) in property, etc. — iyiuivsiv, to be in health) in body. — xuOuc;, even as) Where the soul is in health, it is possible for all things to be in health.

3. ’E^apriv, I rejoiced) This is enlarged upon in ver. 4. — yap, for ) A healthy state of the soul is known by the works ; and the prayers of the righteous further this state. — -/.aQug, even as) is explanatory. — au) thou ; opposed to Diotreph.es , ver. 9.

4. Toutuv) than these , joys.

5. Uitfrbv eroisTg, thou doest faithfully) thou doest something, which I readily promised myself and the brethren from you. Thus whatever harmonises. — Ipyacy, thou shalt do) in the labour of love. — xat) and , that which is of the greatest consequence, to strangers in particular.

6. ’Ei itLmot h/.7cXr) nag, before the Church) These examples were publicly mentioned, for encouragement, [in a very familiar method. — V. g.] — %a\obg eroiyjffsig, thou shalt do well) A characteristic [polite] form of exhortation. Thus it is used in the past and the present time, to express approbation : Thou hast spoken well — Thou hast done well , etc., Luke xx. 39 ; Acts x. 33 ; Mark vii. 37 ; John iv. 17, xiii. 13 ; James ii. 8, 19 ; 2 Pet. i. 19. — npoers^ag, bringing forward on their journey) with provision for the way, Tit. iii. 13. Continue to afford benefits even to the end. — a^iug rou ©sou, as is worthy of God) He, who honours such as are described in the following verse, honours God.

7. ToD ovo/narog, the name) Understand, of God: Lev. xxiv. 11. Comp. James ii. 7. — [s^Xdov, they went forth) either as exiles, or as preachers of the Gospel. — V. g.] — [iribtv, nothing) They waived that to which they were justly entitled ; and either received no reward for their labour, or submitted to the spoiling of their goods. — aero, from) Construct this with they went forth.

8. 2uvspyoi, fellow-helpers) that we may assist the truth, so that it may not be hindered.

9. "Eypa-^a, I wrote) concerning these things. That epistle is not extant. — rjj UxXrida, to the church) of that place from which they went forth : ver. 7. Here is the anticipation of an objection : lest Caius should say, Why do they come to us ? — 6 <pi\oerpursvuv auruv , who wishes to be the first of them) If even then, during the life of the apostle, Diotrephes< exalted himself, what was not the case afterwards?— iiiU'Ug, ws) who commend them, and those who are commended by us.

10. ’Ea vsXOoj, if 1 shall come) Ver. 14. — twro/Avjj<rw, I will remind him) A Metonymia of the antecedent for the consequent : that is, I will notice (punish), I will set a mark of censure upon, so that be may feel. — a oyoig erovripoTg, with malicious words) by which he endeavours to

11. To xaxov, that which is evil) in Diotrephes. — ro ayaObv, that which is good ) in Demetrius. — iz rov 0soD, from God) who is good. — e<rnv, is) as born from Him.

12. Ay prirpiu, Demetrius) He seems to have been a minister who was a pattern of hospitality. — ripsTg, we) I , and they who are with me. — d's) yet: although Demetrius is already supplied with many testimonies.— zxi oJdare, and ye know) for we do not deceive in anything.

15. teiXovc, friends) Compare John xv. 15. A title seldom found in the New Testament, since it is absorbed by the greater one of brotherhood. Philosophers are mistaken in supposing that friendship is not prepared (formed) by faith. — zar ovo/ax, by name) No less than if their names were written.

VOL. V.

THE EPISTLE OF JUDE.

1. * Iovdug , Jude) The Epistle has three parts.

I. The Inscription, ver. 1, 2.

II. The Discussion: in which he exhorts them to contend for the faith, 3 :

And, having described the destruction and character of the adversaries, 4-16,

And instructs them in their duty towards others, 22, 23.

III. The Conclusion, with a Doxology, 24, 25.

This Epistle closely agrees with the Second of Peter, which Jude appears to have had before his eyes. Comp. ver. 17, 18, with 2 Pet. iii. 3. Peter wrote that at the end of his life: from which it may be inferred, that St Jude lived longer, and saw, by that time, the great declension of all things in the Church, which had been foretold by St Peter. But he passes by some things mentioned by Peter, he expresses others with a different purpose and in different language, he adds others; while the wisdom of the apostle plainly shines forth, and his severity increases. Thus Peter quotes and confirms Paul, and Jude quotes and confirms Peter. — ads \<p'og d's ’laiuJjpov, hut the brother of James) James was more widely known, being styled the brother of the Lord; therefore Jude modestly calls himself the brother of James. — roTg) A periphrasis, to which the anti-

JUDE 2-4.

thesis answers in ver. 4. — yyctvwevois, beloved) The conclusion corresponds with the introduction: ver. 21. — nrriprifjjevoig^ preserved ) To be preserved uninjured for Christ, is a subject of joy: John xvii. 2, 11, 15 ; 2 Cor. xi. 2. The sources and completion of salvation are pointed out: and this passage has a kind of anticipatory precaution (vpodepaweiav), lest the righteous should be alarmed by the mention of such dreadful evils. — x>.?jro/s, called ) Calling is altogether the prerogative of Divine bounty.

2. "E Xsog, x.t.X., mercy , etc.) in a time of wretchedness. Hence it is that mercy is put in the first place : the mercy of J esus Christ, ver. 21 ; peace , in the Holy Spirit, comp. ver. 20 ; love , of God, ver. 21. Here is a testimony concerning the Holy Trinity.

3. n affccv ovoudriv rroioufjysvog ) when I gave all diligence . — yp&peiv — ffurqptag, to write — salvation ) Antithetical to marked out before (forewritten) to judgment : ver. 4. — Kepi, concerning) Here is the design of the Epistle : ver. 20, 21. There is a close agreement between the beginning and the end of the Epistle. — xo/v?js, common ) by equally (“like”) precious faith : 2 Pet. i. 1. The ground of mutual exhortation.— Gwrrip/ag , salvation) Even severe admonitions tend to salvation.— dvd y%r\v sg^ov) I could not but . — ypd-^ai b[j,?v ^apaxcckm^ to write to you with exhortation) Of all kinds of writing, Jude judged exhortation to be most salutary at that time. The word, to write , is in close connection with exhorting. Exhortation is introduced in ver. 1 7 and 18. This is the express design of the Epistle. — sKa.ywv/fyGQai, that ye contend) It is a double duty, to fight earnestly in behalf of the faith, against enemies ; and to build one’s self up in the faith : ver. 20. Comp. Neh. iv. 16-18. — aVag, once for all) The particle expresses great urgency : no other faith will be given. Comp, in the second instance [subsequently, “ afterward”], ver. 5. — leapctdofc/Gfi, delivered) from God. — roTg dyiotg) to all the saints , who are such (i.e. holy) by reason of their most holy faith : ver. 20. Construe this with delivered. — -r/Vrs/, the faith) by which we arrive at salvation : ver. 20, 21.

4. JlccpeiGsduGuv, have crept in unawares) Trapd, under , by the way. — o/ t7ruXui t7rpoysypafjj/j,evoi sig rovro ro xpi/j, a, who were of old forewritten for this judgment) For their coming was predicted, ver. 17 ; and that they should undergo the judgment, which he is about to describe, is evident from the examples of punishments inflicted upon others of similar impurity — examples which have long been written. There is no reference to predestination ; respecting which, however, there is a similar expression, oi ypoupsvng i)g they who are written unto life ,

Isa. iv. 3 ; but he is speaking of the prediction of Scripture. naXa/, of old, in the time of Enoch, ver. 14 ; and since he himself only spake it, and did not also write it, it must be regarded as an abbreviated expression, in this sense: They were long ago foretold by Enoch, and afterwards marked out by the written word. Therefore comp, the word ucfefisTs, ungodly) with ver. 15. The meaning of sig is as far as relates to. T ovro) this, is forcibly demonstrative: the apostle already, as it were, seeing their punishment. The language used by Enoch comprises all the ungodly of the beginning and of the end of the world. The disposition and the punishment of all are alike. — 57/xwv, of us) not of the ungodly. — yd piv, the grace) of the Gospel. — rbv povov detKorvV) the only Master) Ecclus. xviii. 33, in the Complutensian Edition: Kpt'nWwv ^rappyjGia sv bzcrtorri /xovu)) tinip vsxpu % upbicc vr/.pti avrsyirou. — ytai Kvpiov, and Lord) St Jude shows that the impiety of those whom he censures, makes attacks both against God and against Christ: rijv rov 0EOX jj/Awv yapiv f/jSranQivrsg sis (TsXy=/av, xui rov / xovov beacrorqv xai Kvpiov vj/xuv IH20TN XPI2TON dpvovfisvor who alter the grace of our God as relates to [“into”] lasciviousness, and deny our only Master) and Lord Jesus Christ. This was not observed by those who inserted Osov after beGtrorqv.1 A passage exactly parallel occurs, 2 Pet. ii. 1, rov ayopudavra, ai irovg befftforriv dpvov/yosvoi) denying the Lord that bought them. — dpvov^svoi) denying) Let the portentous fictions (heresies) of the ancient heretics, as mentioned by the fathers, be thoroughly weighed.

5. ' T^ro/jjvriGoU) to remind) In an active sense. — eiborag iy^as, though you know) The Accusative Absolute, as Acts xxvi. 3. The reason why he only admonishes or reminds them is, because they already know it, and have ascertained it once for all. This expression answers to that of Peter, knowing this first. — acrag) once for all : ver. 3, note. — tfwtfac, having saved) There is an antithesis in, destroyed.

6. ’AyysXouc, the angels) 2 Pet. ii. 4, note. — (i r\ rnpriGavrcig) that kept not) They ought therefore to have kept it. — apyw) their dignity; the state once for all assigned to them, under the Son of God : Col. i. — a;roX/ffoi/ras, who left) of their own accord. — 7biov, their own) befitting them. — olxrirripioV) habitation) bright and shining, opposed to ZpyoV) darkness . — dibioig , everlasting) A dreadful epithet, as here used. So ver. 7, a iuviov, everlasting . — nrrjprixtV) He hath reserved) determined to reserve.

1 ABC Vulg. and most Versions omit ©sou. Rec. Text inserts it, with more recent Uncial MSS., and with the two Syr. Versions alone of very ancient authorities. — E.

JUDE 7-9.

7. T ovroig) [in a manner like] to these , the ungodly, who are doomed to undergo a like punishment. — hmpvsvdaaai) giving themselves to fornication. For the simple verb nopvsvw, H3T, the Septuagint often has h<ropve{ju. But here the word is peculiarly adapted to a lust still more abominable. — anz XOovffai — zr'spag, going away after — other ) unnatural lusts. — [yrpoxsivrai, are set forth , lie before our eyes) The cities therefore were situated, not in the Dead Sea, but upon the shore. — V. g.] — bsTy/^a — dUriv, an example — punishment) These are put in apposition ; the punishment , which they endure, is an example of eternal fire , as Cassiodorus says : for the punishment of those cities is not itself eternal : Ezek. xvi. 53, 55. Comp. 2 Pet. ii. 6.

8. M svroiy indeed ) A particle setting forth and comparing the impurity of such ungodly men with Sodom, whence the resemblance of punishment mentioned in ver. 7 is plainly seen. — IwmioifyfAsvoi) disturbed with impure and confused dreams , and from their dreams conjecturing the future. The words, they knoiv not , ver. 10, are equivalent : Isa. lvi. 10, 11, Septuagint, ovx syvucav — IvunviuZofizvoi xo/rijv. — oux eidorsg cOvsciVj navrzg rcug odoTg ccvrwv sj'rjxoXouOqffuv' They are ignorant — sleeping , lying down — they cannot understand — they all look to their own way } — xuprirnra , dignities) See 2 Pet. ii. 10, note.

9. 'O ds M lyurtk, but Michael ) It matters not whether the apostle received the knowledge of this contention from revelation only, or from the tradition of the elders : it is sufficient that he writes true things, and even admitted to he true by the brethren. Comp. ver. 14, note. As answers to fj,evroi. — 6 dp^dyysXog, the archangel) Mention is made of the archangel in this place only, and 1 Thess. iv. 16 (where also a most important subject is treated of, the resurrection of the dead) : there is no mention of it elsewhere ; so that we cannot determine whether there is one archangel only, or more. — oVs, when) When this dispute arose, and on what day, is not expressed : it certainly happened after the death of Moses. — rOj diu(36\u), with the devil) against whom it is especially befitting for Michael to contend, Apoc. xii.- — diaxpivofisvog 8/sXsysro, disputing he contended) It was therefore a judicial contest. — ns pi rou Mutrsug ad^arog, concerning the

1 By the one word zvv7rvta.£6pt,evot the character of mere natural men is very graphically described. A man in dreaming seems to himself to be seeing and hearing many things, etc. His lusts are agitated by joy, distress, fear, and the other passions. But he is a stranger to self-control in such a state : but as is an image (phantom) arising out of an image, such is the condition of such men. Hence, though they bring into play all the sinews of reason, they cannot conceive that the sons of light, who are awake and in the daylight, enjoy true liberty. — V. g.

JUDE 10-12.

body of Moses ) He is plainly speaking of the identical body of Moses, now lifeless. In a matter full of mystery, we ought not to alter that part of the language which is plain, according to our own convenience. The devil, who had the power of death, and therefore perhaps claimed the right of hindering the resurrection of Moses, made some attempt, whatever it was, against the body of Moses.1 — ou% sroX/xYjffs, did not dare) Modesty is an angelic virtue. The greater was the victory at length given to Michael: Apoc. xii. 7. — The Synopsis of Sohar, p. 92, n. 6. It is not permitted man ignominiously to rail at a race opposed to him; that is, evil spirits. — Selioettgenius. ovx, — aXX’ wg, Rom. ix. 32. — (3\aff<pr)fiia,g, of railing) that is, fiXdotprifAov, railing, 2 Pet. ii. 11. — cot, punish thee) An instance of the Divine reserve. — K vpiog, the Lord) and none but He. To His judgment the angel assents beforehand [in advance].

10. "Off a) all things , which . — ovx, dlbuffi , they are not acquainted with) This is said of spiritual things, belonging to God and the saints. — (pvaixwg, naturally) by their natural faculties, respecting natural things, by a natural mode of knowledge, and a natural appetite. That which is physical is here opposed to that which is spiritual , ver. 19. — g^/Vravra/, they know) A more subtle knowledge is conveyed by the former expression, o’ibaffi , they are (not) acquainted with. — pkipovrui, they perish [“corrupt themselves”]) Comp, the following verse.

11. Oua/, woe!) Jude alone of the apostles, and he in this passage only, threatens a woe , from a threefold reason, which follows immediately. To the same purport, Peter calls them accursed children !2 — ro D Kd/V, of Cain) the murderer of his brother. — roD BaXaa/A, of Balaam) the false prophet. — fuffdov) for reward. —

Otjffav) they have been poured forth, like a torrent without a bank. — dmXoy/a, in the gainsaying) rn'HD, Septuagint, amXoy/a. — roO Kopg, of Korali) thrusting himself into the priesthood.

12. ’Ey raTg ayavaig v/tiuv, in your agapce [love-feasts’]) in your banquets by which brotherly love is nourished. — ffmXabsg) As there is a Paronomasia between Peter and Jude on the words dydcr aig and uwuroug, so there is an instance of Homonymia3 between the same writers in the words tfcr^Xo/, 2 Pet. ii. 13, and oviXudeg, in this passage : for ffffriXddsg may be taken for “spots” ( maculae ), as the Vulgate

1 For a full discussion of the subject, see Michaelis’ Introduction, by Bishop Marsh, vol. 6. — T.

8 Accursed children — literally, sons of cursing, maledictionis filios. — T.

8 For Homonymia and Paronomasia, see Append.— E.

renders it: comp. ver. 23 : whence Hesychius has dbeg, ilsiliclgasvoiy polluted, at the same time showing a Metonymia1 in this place. But he also says, GmXdbeg, a / Grspie^o/Jjsmi rr\ QcikdGGT} Kerpeu, , the rocks which are surrounded hy the sea. Moreover G^iXag also denotes a storm; and this very notion, of which we have remarked an example on Chrysostom, respecting the priesthood, p. 375, is approved by CEcumenius. Let the reader make his choice. This metaphor is followed by four others; from the air, the earth, the sea, the heaven. — d<po(3ug, feasting themselves without fear) Sacred feasts are to be celebrated with fear; [which is opposed to luxury. — V. g.] Feasting is not faulty in itself: therefore without fear ought to be connected with this verb. — sauroug, themselves) not the flock. — b'svbpo t pQivonupivd) that is, {Jjv\v, the last part of the

month: thus <pdiv6<7rupovj the end of the autumn: thence bevbpov (pQivonupivov, a tree of such an appearance as that which presents itself at the end of the autumn, without leaves and fruit. There is here a gradation, consisting of four members. The first, and flowing from it the second, has reference to the fruit: the third, and flowing from it the fourth, has reference to the tree itself. — uxapna, without fruit) trees which produce nothing serviceable for food. — big) twice; that is, entirely: with reference to their former state, and their Christian state. — expi^ud&vru, plucked up hy the roots ) This is the last step in the process here mentioned.

13. *ETap pifyvra, foaming out) swollen through plenty : Isa. lvii. more recent age, that planets are of themselves dark (opaque) bodies, shining with borrowed light. St Jude, even at that time, from his divine light, conveyed this meaning. For it is plain, from the subsequent mention of darkness , that the allusion is not merely to the wander\ (although this is also suitable). Comp. 2 Pet. ii. 17. And the same reason shows that it is not to be understood of the ignis fatuus, Aristotle plainly distinguishes between oi boxouvreg aar'speg bidrrsiv , the stars which appear to dart through the heavens , shooting stars, and o i rr\avr\rui dffrepeg, the planets. Book i. Meteor, ch. 4 and 6. — olg, to whom) As before, in the case of the clouds, trees, and waves, so now to the wandering stars, an appropriate description is added, with reference to the Apodosis.

14. Ilpoepqreuffe) acted as prophet. — xa i rovroig , even to these) not

1 See Append.

JUDE 15.

only respecting these, and not to the antediluvians only; for he says, all: ver. 15. — s/Sdo/Aog, the seventh) The antiquity of the prophecy is shown, ver. 4 ; for it appears to have been the earliest respecting the coming of the J udge. There were only five fathers between Enoch and Adam: 1 Chron. i. 1 ; and the translation of Enoch took place earlier than a.m. 1000 : and this very title is peculiar to Enoch, and of frequent use among the Hebrews. The seventh from Adam, is an expression not without mystery; for in him who is thus described, freedom from death and a sacred number are combined: for every seventh object is most highly valued. The Fragment of Enoch, indeed, relates a tenfold septenary: inasmuch as those ungodly men, who were overwhelmed ’with the deluge, bzdhrsc in) ifido- (irxovru yeveag s)g rug vunag rrjg yrjg, shall be bound to dark valleys of the earth for seventy generations, even until the day of their judgment. See Heidan. de Orig. Err., p. 174. — un'o ’ Adu,u, from Adam) The first coming of Christ was foretold to Adam; the second to Enoch. The seventh from Adam prophesied the things which shall close the seventh age of the wrorld. — ’Evw^, Enoch) Who shall determine, whether St J ude took this also from some ancient book, or from tradition, or from immediate revelation? If from a book, it is however judged to be different from that against which Bangius disputes, in his Treatises on the Origin of Letters, especially p. 94. Comp. Suicer’s Thesaurus, P. i. col. 1131. — Kupiog, the Lord) The name of Jehovah was already known in the time of Enoch. — iv ufiuig pvpiuM, amidst holy myriads) of angels: Matt, xxv. 31. A mysterious ellipsis1 was suitable to those early times.

15. KpiffiVj judgment) Enoch looked forward beyond the deluge. — %uru nuvrm, against all men) wTho have sinned. A general description (the genus). — i^sX'sy^ui2 to convince) The conviction, which there was even then, will be completed in the judgment. A process of conviction is employed against those who are unwilling to know. — nuvrug robg uffefi&Tg, all the. ungodly) A particular description (the species). — iXuXqffuv, have spoken) ver. 8, 10. — xar auroD, against Himself) even though they had not thought that all their ungodly

1 A mysterious ellipsis : i.e. an ellipsis intentionally hiding the details, not revealing that which we now know, that it shall be with holy myriads of angels. — T.

2 However the simple ihiy^au is considered preferable in the margin of both Ed.— E. B.

ABC Yulg. (“ arguere ”) read ihiy^ou: but Rec. Text, e&xiyi*!, with modern and cursive MSS E.

JUDE 16-21.

sayings [with which also the sons of the Lord and His servants are assailed, Job xlii. 7 ; Mai. iii. 13. — Y. g.] were directed against Him. — ajjjaprojXoi uffsfieTc, ungodly sinners) A sinner is bad; a defirig, one who sins without fear, is worse.

16. Toyyvtra/, murmurers) against men. — ^z^ifijoipoi, complainers) against God. — * iropsvofievoi , walking) with respect to themselves, ver.

18. — 6av[j,aiZpvri$ *irpb<sm ra) having men’s persons in admiration . So the Septuagint translates EJ'JB KfiPJ and Tin, on either side [either in a bad or a good sense].

17. 'X/f uz7g 8s, uya^roi, hut ye, beloved) Thus also ver. 20. — /^<r0jrg, remember) They therefore to whom Jude writes had also heard the other apostles. — anotroXuv, apostles) Jude does not exempt himself from the number of the apostles ; for in the next verse he says, to you , not, to us.

19. Ouro/) these . He shows that the characters of these are such as have been foretold, ver. 18. — oi dirod/op/fovreg) suvrovg is understood, though this also is added by some i1 Isa. xlv. 24, Septuagint, at<fXyvd{)<rovrcu ndvrzg 0/ dpoptfyvrzg (b/opt^ovreg is the reading of the Vatican edition) a vrovg' All that separate themselves shall be ashamed. They separate themselves from God, and from living communion with the Church ; yet not from its outward fellowship, ver. 12, at the beginning. Comp. Hos. iv. 14, 1TB' ; [Prov. xviii. 1 ; Isa. lxvi. 5; Luke vi. 22. — V. g.] — ^vyuoi, animal) who are influenced by the animal nature only, without the spirit. — nn firi syovrzg, not having spirit) Therefore the spirit is not an essential part of man.

20. As, but) Separating , and building yourselves up, are opposite terms ; also animal, and in the Holy Spirit. — a y/urdrjj, most holy) than which nothing can be more holy. The superlative singular, with great force of exhortation and urgency. — iv nv&vpuri' Ayiw npo<szuyfliim, praying in the Holy Spirit) Eph. vi. 18 ; Zech. xii. 10 ; John iv. 24. Jude makes mention of the Father, the Son, and the Holy Spirit : he also makes mention of faith, of love and hope, in this and the following verses. — <jrpo<f evyo/uevoi, praying) The attention of the righteous is requisite, but much more their prayers, by which they obtain Divine assistance.

21. 'Eavrovg, yourselves) He who defends himself first, is able then, and not till then, to preserve others. The following verses. — npoa-

1 A Vulg. and Lucifer omit eotvrovs : and so Stephens’ Rec. Text. But B (judging from the silence of collators) C and later Syr. add it : and so Elzev, Rec. Text. — E.

JUDE 22-24.

ds^ojusvoi, waiting for) They, who build themselves up, are able to wait with confidence. — eXsos, mercy) Opposed to fire, ver. 23. — e/’g, unto) To be construed with waiting for.

22. K a!, and) He who has already taken measures to secure his own interests, may take measures for the interests of others.

22, 23. Ou£ (as v eXey^ere diaxpivo/Tevovg' ot)g d's augers ix grvp'og upnd- Zfivrts' oug hi sXseTrs h pofioj,1 Some indeed , who are hesitating , convince ; but save others , snatching them from the fire ; but on others have pity with fear) The apostle enumerates three descriptions of those, whose safety the righteous ought to consult : and the first class is deficient in understanding ; the second in disposition, and that vehemently ; the third in disposition, but in a less degree. Therefore, 1st, conviction , or a demonstration of good and evil, ought to be applied to those who are harassed with doubts, and hesitate in uncertainty and perplexity. 2d, Those whom the fire has already nearly seized upon, ought to be grasped by any part, with rapid effort, and thus preserved. 3d, They are to be treated with mercy and gentleness, who can be led back into the way by fear alone, and a kind pointing out of the danger. See App. Grit., Ed. ii., on this passage. — / /,/troDms , holding in hatred) This strictly coheres with eXesTre, pity. He says, Wretched men must be rescued in one way from the fire, and in another way from the mud. It is sufficient for these last to be treated with mildness, fear only being applied : these, being almost untouched by you, may perceive from this very circumstance your hatred and loathing even of the mere surface of impurity. — xa /, even) not only the flesh itself, which they pollute, ver. 8, but even the garment. — eggnXu^evov %iruva, the spotted tunic) The tunic is the whole outward habit of life, in which we are affected by others. The phrase resembles a proverbial one.

1 ’EXey^ere is read by AB corrected, C (according to Lachm., but not so Tisch.), Vulg. Memph. B has eXeAre : Rec. Text, eXeelre, with inferior Uncial MSS. and later Syr.

Atotxptvopcevovg is read by ABC Vulg. Syr. later Syr. Memph: but Rec. Text, Iteoiptvopcei/oi, with inferior Uncial MSS.

Ovg Be eXeArs \v tpofiu is the reading of AB Vulg. But Rec. Text omits these words, except that it inserts ev (pofiu after ovg Be' and before ex >p6g, in opposition to ABC Vulg., which omit these words in that place. C and both Syr. Versions, however, omit ovg Be eXeAre, and merely put ev Qofiu after upnct^o ureg. — E.

2 Why it is that both here and in the Germ. Vers, the pronoun uvrovg has been translated by you (“ euch ”), this very note of the Gnomon indicates : to

JUDE 25.

contradistinction to those ungodly men. A vrovg, for u^dg, refers to the preceding announcements, as Matt, xxiii. 37. — xccnvui^iov rijg do^g aurov, before the presence of His glory) before the presence of Himself, when He shall be revealed most gloriously. — a(aw/Aou$, ' without fault) in your own selves. This is antithetical to, free from stumbling.

wit, the reading vpcoig does not seem a probable one according to the decision of both Greek Ed. — E. B.

1 The words, (hat T naov Xptarov roi> Kvpiov qpdov, which immediately precede, have been received into the Germ. Version with the sanction of Ed. 2. — E. B.

ABC Yulg. support the words. Rec. Text with modern MSS. omit them. — E.

THE APOCALYPSE.

INTKODUCTION.

I have prepared two Commentaries on the Apocalypse at the same time; the one in German, separately published,1 for the sake of those who, although they are unacquainted with Latin, are yet searchers after the truth; the other in Latin, which is this last part of the Gnomon of the New Testament. Do not imagine, Leader, that these differ only in language: there is a much greater difference between them, on account of which they may be used together, or rather, they ought to be so used. That treatise in German is full, regular, and without intermission; but these annotations in Latin exhibit a kind of miscellaneous gleaning, which is also serviceable in its class. For I judged, that the testimonies of antiquity, the explanation of Greek phrases, critical supplements,2 and the refutation of false opi-

1 The first edition of this came from the press a. 1740 ; the second, without any change in the principal matters , and furnished with a new Prologue, a. 1746 : respecting the others, which were published after the death of my sainted father , as also respecting the Sacred Discourses on the Apocalypse which followed, a. 1747, 60 erbauliche Reden, of which likewise several editions are now published, there is no reason why 1 should speak. There is only one thing which 1 wish those unacquainted with it to know:— Es waren keine offentliche Predigten (wie man sie schon genennet hat), sondern Vertrauliche Vortrage, die in sogenannten Erbauungs-Stunden gemacht worden. — E. B.

2 These here, for the greatest part, on account of the reasons alleged in my Introduction, I have now removed : why I have not thought, however, that some, though inserted in the Apparatus, should be cut out , the matter speaks for itself. — E. B.

APOCALYPSE.

nions, would be set forth more conveniently in Latin than in my vernacular language. Therefore the things which are there more diffusely explained, are here only touched upon: the things which were scarcely introduced there, are here more copiously treated. The two commentaries are altogether distinct: each is something complete in its own way.1 He who shall use the two together, will say that they are like one work, but he will reap a double advantage.

2) But is criticism , you will say, inculcated here also ? I am more -weary of this kind of labour than I may appear to many. For when Robert Stephens divided the text of the Apocalypse into more than 400 verses, the mere revision of the Apocalypse before required from me a labour of perhaps as many days (if any one is not aware of the importance of this labour, let him pardon me). I am unwilling to exaggerate, by setting forth, in an ambitious manner, how protracted a task it is to compare the printed editions, and the most important of them word by word, to revise the edition of Kuster from that of Mill itself, to examine the Greek and Latin Manuscripts, to arrange the extracts of Manuscripts brought forward by others from various quarters, to consult the Versions, to search the Greek and Latin Fathers, to adjust the punctuation; and yet I thought that this very labour ought not here to be wholly concealed. For it is most properly required from those who would give a just opinion in a matter of this kind, that, in addition to their other qualifications, however excellent, they should be readily conversant with the reading and purport of the Manuscripts, Versions, and Fathers, and be thoroughly acquainted with the character of these witnesses, their number, their points of agreement and disagreement, and the weight due to their testimony, at one time greater, at another time less : and that they should not suppose that the passages on which they have fallen, can be explained separately by a hasty judgment, but that they should rather seek for the settlement of differences from the generally-agreeing results of the -whole investigation. To this point the Foundations of criticism on the Apocalypse , in the Apparatus, from page 776 to 789 [Ed. ii. p. 487, and following], have a manifest reference, in which I have entered into a consideration of the Apocalypse as a whole , and that in no cursory manner ; and have thus prepared light and strength for the critical examination of separate passages which follows in the same treatise. I have given a sum-

1 No one will on this account think that the whole of that German Commentary was to be set forth to the readers of the Gnomon, by that plan in which I inserted short notes upon the Vers. Germ. — E. B.

APOCALYPSE.

mary of the Foundations in a second Defence;1 and I will here repeat a part of that summary. u Erasmus, as he himself admits, had only one Greek Manuscript on the Apocalypse, by Jo. Capnio, and the commentary of Andreas of Caesarea, with which the text (ro xei/imv) was interspersed. From that, he says, WE TOOK care that the words of the context should he wntten down. And since the book was mutilated, he supplied the text, in a hasty manner, from the Vulgate, which was not yet revised; and he did this without great care, since he did not very highly esteem this prophecy. Stephens, who was a man of learning, but overwhelmed with business as a printer, published, word for word, the text of the Apocalypse as given by Erasmus, though it was of such a character, especially in his last edition, which so many other editors have followed. This is evident to the eye. But before these two, that is before the Reformation, in the Complutensian edition, a text of the Apocalypse very remarkable, and of signal efficacy as to its testimony against the Papacy, and one which we ought by no means to disparage, came forth in the midst of Spain, and was spread far and wide in other countries of Europe. Afterwards the Oriental languages and Versions were studied: the most ancient Latin Version was restored, in which I gained a gleaning similar to that which my Apparatus exhibits: and many Greek and Latin Fathers, and those too, Fathers who make copious and strong allusions to the Apocalypse, have been brought to light and examined. Greek Manuscripts of the Apocalypse, so rarely met with in former times, have been procured in considerable numbers and at different places; and of two, which came into my hands, one fortunately contained the same commentary of Andreas of Caesarea; by the aid of which I more accurately perceived in what part Erasmus was correct, and in what he was at fault. And th q Alexandrian Codex2 (which is a matter of great importance) has been introduced into the West — a manuscript which is acknowledged by true critics to be incomparable, on account of its antiquity, and in the Apocalypse especially, on account of its purity and authority. And Erasmus and Stephens, if they were alive at the present day, would most gladly avail themselves of these aids furnished by God, and more readily so than the whole band of their followers; and they would with one mouth declare, that the text of the Apocalypse is presented

2 Marked usually as A. It was given to Charles I. by Cyril Lucar, Patriarch of Alexandria, and afterwards of Constantinople ; now in the Brit. Museum. Edited fac-simile by Woide, 1786. — E.

APOCALYPSE.

to us in its purest state, not by those editions which they themselves published with such difficulty, and which others after them perpetuated with such scrupulous exactness, but by both classes of editions conjointly, and indeed by the whole of Christian antiquity, and the Marrow of its documents. These are all the foundations on which my criticism is based. In such a manner not only many passages of lesser, though undoubtedly of some, weight, but also some of the greatest importance, having reference to the Divine economy, are renewed afresh in the Apocalypse by the royal proclamation of Jesus Christ to those who love His appearance. Many good souls now acknowledge this. They give thanks to God, and turn the matter to their owrn use.” Since the matter comes to this point, I do not think it burdensome, and I consider it my duty, to note down by the way further observations, which, from time to time, of their own accord occur to me, perhaps more than to any other man, however learned, even when I am engaged on other business; and to add vindications of their truth, where there is occasion to do so.

3) To those resources, which I employed in the Apparatus, is now added a commentary upon the Apocalypse, attributed to Apringius , respecting whom it will be useful to make some remarks. Apringius,, whom many call Aprigius (some use other slight variations of the name), was Bishop of Pax J ulia, in Spain, about the year 540. His Commentary on the Apocalypse, quoted by Isidorus of Seville, and by others, was regarded by some as lost. But Garsias Loaisa , according to Fabricius, says, u There is extant a great work in MS. on the Apocalypse .” But when I had seen the Gothic Legionensian Codex , written in the thousand and eighth year , 1 perceived that no certain knowledge was to be gained from thence respecting the name of the author , but that the work was composed for the gratification of a certain AEterius. Moreover the author says in his preface , that he has collected his writings from the books of Victor inus, Isidorus , and Aprigius. Another copy on parchment, transcribed at Barcinona , in the year 1042, from another copy of greater antiquity (perhaps the Legionensian), was brought from Spain into Denmark in the preceding century. At Arna , in that country, by the permission of Magnceus Islandus , a professor at Copenhagen, the well-known abbot I. L. Moshemius formerly copied the book : and he informed me, that the original MSS. were destroyed in the fire at Copenhagen ; he however obligingly sent me as a present his own copy, most accurately derived from them. In that MS. the name of Apringius occurs throughout : and this very treatise, at the begin-

APOCALYPSE.

ning and end, is attributed to the Bishop Apringius. However, it plainly appears that the work is interpolated. In one place, John is said to have written the Apocalypse during the reign of Claudius; in another place, during that of Domitian. The number 666 (DCLXVi) is reduced to the word diclux, of which device Ambrose Ansbert professed himself the inventor, two or three centuries after Apringius. The Commentary of Apringius himself, in his own name, in one or two places is so intermingled with that of the rest, that the preceding parts must be assigned for that very reason to other authors. I am not at present concerned to say anything as to the character of that commentary: Moshemius, in accordance with the object which he then had in view, in most instances wrrote out the text, interwoven with the commentary, in such a manner, that he expressed only the first and last wrords of the paragraphs; but still the readings of many passages are brought to light, which here and there show the integrity of the Vulgate translator, and everywhere confirm my own opinions, formed before I had any knowledge of Apringius. Where I quote Apringius bv name, the reader will remember that the readings of the Copenhagen copy are those meant by me, although the identical readings of Apringius can scarcely be distinguished from the rest: nor is it of great consequence, since the interpolations themselves are of sufficient antiquity, and some of them are taken from authors perhaps more ancient than Apringius, and agree either with the text of Apringius himself, or with that of other Latin copies of the New Testament. We can undoubtedly collect here and there the Spanish reading of the Latin Apocalypse, which is scarcely to be met with elsewhere.

4) Moreover, my edition of the New Testament with critical apparatus came into the hands of John Christopher Wolf, of pious memory, before he published his fourth volume of Curse on the New Test. : therefore he especially paid attention to my annotations in the Apocalypse.

He would sometimes, as I believe, have arrived at a different judgment, if the haste, of which his excellent work bears traces at the close, had allowed more accurate consideration. He has indeed frequently confirmed my opinion by his own suffrage: and this agreement of a man most highly praised, ought to cause many to lay aside the prejudices which are so common in cases of this kind. In other places, he has expressed his disagreement with my opinions, or at any rate his doubt; at the same time mentioning his reasons, with the courtesy of a theologian. I have thought that such things

APOCALYPSE.

ought to be declared by me again and again on this account, that I might contend with one who is dead, not more in arguments than in kindness. I do not now repeat, in one place, the explanations which I have given on that ground-work; they who have any interest in the matter may read them in my Apparatus. At each place separately, I have given such admonitions as were befitting: from which the attentive reader would not, as I hope, depart without profit. For respecting those passages, in which the controversy turns on the expression, I have not said much, but I have more carefully vindicated some most important readings.1

5) Nor however does this gleaning of criticisms overwhelm, much less exclude, Exegesis , which is the object at which I chiefly aim in this book. You may say that the treatise is composed of two threads. For I have made it my aim, that this part should not turn out too meagre, and that it might not be out of character with the weighty consideration of the other books of the New Testament in this Gnomon , the exegetical part of which has frequently been quoted in the critical Apparatus even on the Apocalypse. I have indicated by their titles only, forcibly and concisely, the principal subjects comprised in any portion of the prophecy. I have made my own treatise more clear, by examining in many places the opinions of a distinguished commentator, D. Joachim Lange. But you will remember that a fuller explanation of the arguments and emblems is to be sought for from my German commentary.

6) I introduce here, at the very threshold, a Synopsis of the whole Apocalypse, which is natural, as I hope, and serviceable.

The Apocalypse contains I. The Introduction:

1. The title of the Book,

2. The inscription,

3. The sum and substance,

4. A glorious vision, in which

the Lord Jesus

a. instructs John to write, .

h. stirs up THE ANGELS OF THE seven churches, at Ephesus and

1 Which readings are to be sought in the 2d Edition of this very App. Crit., as I have said. — E. B.

VOL. V.

APOCALYPSE.

Smyrna and Pergamos, and at Thyatira and Sardis, and at Philadelphia and Laodicea, to prepare themselves in a befitting manner for His coming, promising future blessings “ To him that overcometh.” .... Ch. ii. iii.

n. The shewing of those things which shall come to pass. Here in one continued vision is set forth:

1. Generally and universally, all power

in heaven and in earth, given by Him that sits on the throne to the Lamb, on the opening of the seven seals of the sealed book, ch. iv. v.

In the first four seals are comprised visible things, towards the east, and west, and south, and north: ch. vi. 1— 8 : in the remaining three, invisible things; ch. vi. 9. etc.

The seventh, as being of greatest moment,

a . has a special preparation, . vii.

b. contains silence in heaven,

seven angels with trumpets, and a great burning of incense, . . . viii. 1-6

2. A particular judgment, by which,

under the seven angels and their trumpets, the kingdom of the world is convulsed, until it becomes the kingdom of God and of Christ.

Here are to be considered,

A. The first four angels, with their

B. The three remaining angels, with

their trumpets; and the three woes, by means of the locusts., the horsemen, and the beast, viii. 13, ix. l,etc,

APOCALYPSE.

The trumpet of the seventh angel is the most ample : from which is to be noted,

a. The oath of the angel concerning the consummation of the Divine mystery under the trumpet of the seventh angel; and the approaching change of the great city,

b. The trumpet itself, and under it, I. A summary and setting forth of events, .

II. A previous giving of thanks on the part of the elders for the judgment,

III. The judgment itself,

Here are related — a. The birth of the man-child, and the casting out of the original enemy from HEAVEN,

xii. 1-12

b. A delay on the earth, the third horrible woe: in which,

1. The woe itself is stirred up : 1. by the dragon, .

xii. 12

2. by the two beasts,

xiii.

2. In the meantime men

1. are admonished by three

angels,

xiv. 6

2. are gathered together by the harvest and vintage,

3. are afflicted by seven plagues or vials, and invited to repentance, .

xv. xvi.

3. The great whore, together with the beast, suffers accumulated calamity,

xvii.

c. A royal victory, in which those enemies are removed out of the way, in inverted order. For,

APOCALYPSE.

1. The great whore is judged,

and the kingdom of God prevails, . * Ch. xviii. xix.

2. The beast and the false prophet are cast into the lake of

3. The devil is bound, . xx.

d. The kingdom freed from all

hindrances. For that kingdom, after the former steps, in succession before the trumpet of the seventh angel, ch. vii. 9, and especially after those mentioned under it, xiv. 1, 13, xv.

2, now altogether flourishes.

1. The nations are not led astray by Satan, but are

2. Those who have a part in the first resurrection

reign together with Christ, 4

3. Gog and Magog are destroyed ; and the devil, having been loosed for a short time (chronus), is

cast into the lake of fire, 7

5. The new heaven, and new

earth : the New Jerusalem, the kingdom which remaineth for ever and

III. The Conclusion, exactly answering to the

introduction of the Book, . . xxii. 6-21

The well-known D. Joachim Lange has also prefixed a Table to his Commentary on the Apocalypse. Whether that of his, or mine, sets forth the genuine connection of the prophecy, I wish those to declare who understand the matter.

7) He who shall take the trouble to fix in his mind my Table ,

APOCALYPSE I. 1.

and to take the more palatable Notes, apart from the critical, although they sometimes coalesce, and, though they are few, thoroughly to weigh their force, will certainly, as I confidently trust, derive some advantage, and will not only avoid the vague inventions of many, but will also acknowledge the assistance which it furnishes towards a true interpretation. We resolve the prophetic times into those in ordinary use at their respective places: but the demonstration of this fact (and it ought to be sufficient to have mentioned this once for all) is given especially at ch. xiii. 18.

CHAPTER I.

1. ,AtfoxaXu'4//s) The Latin Fathers term it the Revelation , and they do so with propriety : for matters before covered are revealed in this book. No prophecy in the Old Testament has this title : it was reserved for the Revelation of Jesus Christ in the New Testament, [and for it] alone. It is a Manifesto, as the term is, and that of the kingdom of Christ. — ’i jjtrou Xpnfrov, of Jesus Christ) The title is prefixed by [uninspired] men, ’ T codmv rob QeoXoyov. This title is ancient indeed,1 but it presupposes doubts respecting the writer of the Apocalypse, which arose a long time after the age of the apostles ; it also presupposes the introduction into the Church of the surname, u the Divine,” and its being assigned to John; and it implies that there were other Apocalypses, from which this true one was to be distinguished. The surname, Divine [as attributed to John], almost supersedes that of Apostle. It is indeed John, the apostle, who wrote this book ; but the Author2 is Jesus Christ. By prefixing the name John, the ancients wished to distinguish the

1 And therefore also not rejected in the title of Yers. Beng. — E. B.

2 See Erkl. Offenb. Ed. II. p. 154, and the next, and comp., if you think ft, my Beleuchtung, etc., § 2, pp. 4—8, § 33, n. 4, p. 149, and the next. Nor is it so insane a thing to attribute special weight to this book, as indeed the celebrated Ernesti deems it, for instance, Bill. th. Noviss. T. T. p. 689. For more easily, for example, could either Matthew compensate for the loss of Mark, or one of the Pauline Epistles for the loss of another, than any book of the New Testament could supply the place of those things which were revealed at a later time in the Apocalypse. — E. B.

APOCALYPSE I. 1.

true Apocalypse from the many apocryphal books. Apocryphal gospels and epistles presuppose others that are canonical, and so apocryphal apocalypses presuppose a genuine Apocalypse. Artemon. de Init. Evang. Joh., p. 88, 140, and following, affirms, and not without reason, that no one ever rejected the Apocalypse before Cams, a Roman presbyter, and the Alogi, hut that it was received by all. The Lord taught the apostles many things before His departure; but those which were unsuitable for present narration He brought together into the Apocalypse. On which account, in the ^Ethiopic New Testament, the Apocalypse is not inappropriately placed immediately after the four Evangelists. — hit^a /, to show) This verb again occurs, ch. xxii. 6. And thus the parts of this book everywhere have reference to one another. Altogether, the structure of this book throughout breathes a Divine art. And it is in a certain measure its peculiarity, that it comprises in a perfect compendium future things in great number, and in this number things widely differing; things close at hand, far distant, and intermediate; very great and very little; dreadful and salutary; things repeated from old prophecies and new; long and short; and those interwoven with each other, opposed to one another and in agreement, mutually involving and evolving one another; having reference to each other from a little or a great interval, and so at times as it were disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably returning into sight; and to these things, which are the subject of the book, the structure of the book itself accurately corresponds. Therefore, in all its parts, it presents an admirable variety, and most beautiful involutions, and at the same time the greatest harmony, which is strikingly illustrated by the very irregularities, which appear to interrupt its course. And all this is done with such an amount of exactness, that in no book more than in this would the addition, or taking away, of even a single word or clause (ch. xxii. 18, 19), have the effect of marring the sense of the context and the comparison of passages together, and of turning aside the most sacred boundary lines of the book. And this is especially remarkable, that when it gives but a slight indication of the greatest things out of the ancient prophets, whereas it more copiously explains those that are new, it still keeps the most exact proportion. And since these things are so, a true and full analysis, whatever it is, will not fail to appear too ingenious, and therefore to incur the suspicion of those who love simplicity, and especially deserve to attain to the knowledge of the truth. But

APOCALYPSE I. 7,

in truth the Apocalypse proceeded from the mind of God, if one may use the expression; and, amidst the greatest simplicity, it most worthily represents His ‘7ro\v-7roi7u'kov, manifold wisdom, in the economy of so many ages of the New Testament. And therefore he who wishes to reject an interpretation on account of the various matters which flow into that interpretation from the context, will violate that verv simplicity, which is especially in accordance with the Scriptures. This is certainly to be guarded against, that the acuteness of man should not think this subject given to it as a field for its exercise, and should not, from observing the nice and accurate adjustment which exists in one or two points, reduce all things into a system pleasing to itself. We ought to keep to that which is written, to that alone, to that altogether; and so to observe, as it is shewn. — ro7$ dovXoig avrou, to His servants) He, who does not permit the things which must come to pass to be shewn to him, is wanting in the duty of a servant. W ould that those holy men would think of this, who are so intent upon everything which is most excellent, that they regard the shewing of these things as a hindrance; whereas it is able to advance the servants of Jesus Christ in every good work. — a de? yzvsodai, which must come to pass ) There are those, who acknowledge that some use in teaching or comforting may be derived from this book (which use not even Bossuet would deny), but so acknowledge it, that they proceed no further. They not only put aside meanwhile a part of the special prophetical sense, as the venerable D. Weisman has done, with the greatest sobriety, in his dissertation respecting the excellent teaching of the Apocalypse as to faith and morals (in the same way as Theological Systems cite the Apocalypse in every passage or article) ; but in reality they entirely reject the whole of the prophetic sense, and applaud themselves for so doing. And not only do they themselves fail to enter into the understanding of this book, but they also prohibit, deter, and jeer at those who are entering. But let them take care, lest they offend, or err from the very scope of the book. These things which have reference to teaching and exhortation are contained in other books; but the Apocalypse especially shows the things which must come to pass; and that too with such seriousness, that a very great oath is interposed, ch. x. We ought not to invert this scope: in short, we ought not to separate the things which God hath joined together, namely, the knowledge of future events, and therefore of future times, and repentance, watchfulness, etc. Holy men of all times, martyrs, etc., have had a perpetual succession of expectations arising out of the

APOCALYPSE I. 1.

Apocalypse; and although, in the particular hypothesis,1 they were not then able to discern the times, yet in the general thesis they had a most real and present advantage from it, whilst their error was not injurious to them. Do others defend the general and fundamental truth set forth by Christ in the Gospel? They do well. But they ought not so to conduct themselves, as though the Apocalypse had not the same Author, throughout all parts of the book; and that too a glorified Author. No one of those who make a wholesome use of the rest of Scripture, pays respect to the Apocalypse without singular advantage: if he does not find that of which he was in search, he finds that which he was not seeking. The things which must come to pass, are shewn in this book. If any one, in reading this book, shall weigh (it may be by the use of Concordances) the usage of the verb ympai (some tenses of which, for instance yevstdai in this passage, Sylburgius ad Clenard. p. 470, derives from the unused form ysvso^a/), he will retire from the consideration, not without delight. There come to pass sorrowful things, there come to pass joyful things, great and many. This book represents those things which come to pass, absolutely; that is, the sums and series of events, through so many ages, to the very coming of J esus Christ. To that event Daniel, to that John, extends his view, each from his own age. — ev rd^si, quickly) A regard for Christianity bring*, with it a regard for the times also. — Paulus Antonins, in the Antithetical College, p. 930. Respecting quickness, I would have you by all means see the note on ch. vi. 11 : from which it will be evident, that the interpretation of the celebrated D. Lange, respecting the event of the seals, etc., as being about to be quick, after many ages have intervened [and not until then], is too weak. — Tom. i. Gl. Chr. Part i., or Comm. Apoc. fol. 22. The final time itself is at hand, ver. 3 : and that approach gives quickness even to the advent and rise of the things nearer at hand, and not merely to their event and progress. The whole book ought to be taken as one word, pronounced in one moment. With the exception of definite times, which are of sufficient extent, all things are most truly done ev rd^eij quickly. Such a quickness is signified, ch. xi. 14 ; 2 Pet. i. 14, and in many places. — signified) The Apocalypse

1 Hypothesis denotes a proposition which refers to an individual person or object ; thesis , an indefinite position, without any mention of persons or things. See 1 Pet. ii. 10.— T.

Hebrew, as ’ Aj3adduvy Saravag, * Apfhccyib&v: also in construction, as aero ’iTjtfoS Xp/ffroo, 6 pdprvg 6 <7n<fr6$y x.r.X., aero o c3v, x.r.X. ; SO that a proper name is put, in the Hebrew manner, undeclined (ajcX/rov), and without the article. And here it is not said, aersff-rs/Xs, but iff^aai/sv anoeru- Xac, although the verb ds?ga/ preceded. And in this John seems to have in his mind the Hebrew |SD, to which the Greek word &7%a / may answer: for he often joins Hebrew and Greek words. The lxx. use ffrj/nahsiv to express a great sign of a great thing: Ezek. xxxiii. 3. See also John xii. 33.

2. "0<ra elds, whatever things he saw) See App. Crit. on this passage, Ed. ii.1 "Off a tlds, whatever things he sawy John bare record of, since in this very book he bare record of all things which he saw, and nothing hut what he saw. He does not, however, say that he bears record, but that he hare record : because at that time, when the book was read in Asia, he had now completed the writing of it. Lampe ought not, on account of the tense of the verb s^apr\jpr\diy hare record , to have doubted whether John was the writer of ver. 1, 2, 3. — Medit. anecd. in Apoc., pp. 255, 257. Comp. ver. 9, note. The particle rs, which does not belong to this place, has influenced him and other interpreters, who refer the verb hare record to the Gospel and Epistles of J ohn. Moreover, as in the Apocalypse seeing and record ( testimony ) are commensurate, so are the measure of faith and prophecy (Rom. xii. 3, 6), or, in other words, knowledge and interpretation, in the case of those who rightly handle this book. D. Antonius, in the same college, wisely discusses the Last things , especially from the Apocalypse, in such a manner as at once to check the antiprophetical disease, and the itching for one’s own interpretation of prophecy.

3. Maxa piog, blessed) There are some who wretchedly handle this most sacred book with restless curiosity. And from this it comes to pass that others, running into the contrary extreme, are unwilling to hear even the name of the Apocalypse, by which they ought to be stirred up : and on account of the singular multitude of unfortunate interpretations and conjectures which are without accomplishment, they distrust the book itself. Thence, wdiereas they wish to know all things, they reject the only method of knowing those things which the Lord shews as about to happen. Hence they esteem the endeavour to investigate the truth in this book as useless labour ; they consider sloth as moderation, silence as prudence, and they regard and

APOCALYPSE I. 3.

inquire about anything in preference to this, just as though it had been written: Blessed is he who does not read, and they who do not hear, etc. Let them see that they do not, in devising every pretext for refusing the heavenly gift, show weariness towards God (Isa. vii. 12, 13), and that they be not found ungrateful towards Christ. But rather, Blessed is he who reads, and they who hear and keep; especially in our times, which are not far distant from a great change of affairs, as we shall see. It is better, in inquiring into the times, if only faith, hope, and love have the chief place in our heart, to attempt as much as possible, and to incur ridicule (Gen. xxxvii. 19), than, with the brave spirits of the wrorld, to despise admonitions which appear paradoxical, and to be crushed with the accomplishment of the events, Dan. ii. 34, 45, compared with Matt. xxii. 44, at the end; or, after the manner of the J ews, to be repeatedly expecting events already long accomplished. The Jews curse those who reckon the times of the Messiah: the Apocalypse blesses the good hearers of prophecy, which comprises the near approach of the time and the calculation of the intermediate times. The mournful variety of interpretations, it is true, increases daily: whence it happens that a kind of cloud is spread over the eyes of many, so that, although the truth is clearly placed before them, they admit it either less, or certainly not more, than they do specious inventions. And yet there are not wanting aids to understanding, in the case of all who rightly employ them, without throwing away the hope of understanding them.

I. The foundation of all is a pure text, restored from the best

copies.

II. This book is most closely jointed: it arranges a multiplicity of subjects by means of seven epistles, seals, trumpets, and vials; it divides each of these sets of seven into a set of four, and of three; it interprets many things of itself, and declares what are the seven stars; the seven candlesticks; the Lamb, and His seven horns and seven eyes; the incense; the dragon; the three spirits, like frogs; the heads and horns of the beast; the ivaters, where the whore sits; the fine linen; the testimony of Jesus; the second death; the Lamb’s wife. It supplies us with most convenient formulae: the first woe is past, etc. ; the number of a man, the measure of a man, which is that of an angel, etc.

III. The comparing of the ancient prophets is of service; and the

APOCALYPSE I. 3.

evidence of the predictions of Jesus and the Apostles in the other books of the New Testament, and especially the evidence of the letter of the Apocalypse itself, and its own peculiar character, attempered with prophetic tropes. We will explain this particular point somewhat more fully.

1) The Lord Jesus has comprised in the Apocalypse the Remainder [Supplement] of the old prophecy , which belongs to the times subsequent to His Ascension and the coming of the Comforter, and the end of the Jewish system. And thus the book reaches from the old Jerusalem to the new Jerusalem, all things being reduced to one sum and to harmonious order ; and it has great similarity to the ancient prophets. The beginning and the conclusion agree with Daniel ; the description of the male child, and the promises given to Sion, agree with Isaiah ; the judgment of Babylon, with Jeremiah ; the fixing of the times, again, with Daniel , who followed Jeremiah ; the architecture of the holy city, with Ezekiel , who followed Isaiah ; the emblems of horses, of candlesticks, etc., with Zechariah. From these prophets many things more fully described by them are now repeated in a summary manner, and often in the same words. Therefore reference must be had to them. Nevertheless the Apocalypse has a kind of abrupKuav (self -completeness), and is of itself sufficient for its own interpretation, although you may not yet understand the old prophets, where they speak of the same things : in fact, this often supplies a clue for the understanding of those. Often also, under the agreement which there is between the Apocalypse and the old prophets, there lies concealed a certain difference; and the Apocalypse derives its stock from some ancient prophet, on which it inserts a new scion. Thus, for instance, Zechariah mentions two olive trees ; John also has the same, but in a different meaning. Daniel has a beast with ten horns ; John also has the same, but not altogether in the same sense. Here the difference in the words, the emblems, the circumstances, the times, ought, studiously to be observed. But the plan of the Tabernacle erected and described by Moses is also of great value. For those heavenly things, unto the example and shadow of which the Levitical priests served, are accurately exhibited in the Apocalypse : Heb. viii. 5.

2) The Lord foretold many things before His passion; for instance, Matt. xiii. xxii., and those which follow ; John xiv. xv. ; but He did not foretell all things : for it was not yet the befitting time. Many things predicted by the Spirit of Christ are contained, in a scattered form, in the Epistles of John and the other apostles ; namely, accord-

APOCALYPSE I. 3.

ing as the necessity of those primitive times required. Now the Lord comprises all in one short hook, having reference to the earlier ones, presupposing them, explaining, continuing, and interweaving them. It is altogether right, therefore, that we should compare them; but not to bring into comparison the fulness of these with the brevity of those.

In the Evangelists Christ predicted the things which were about to happen before the dictation of the Apocalypse to John, and added a description of the Last things: in the Apocalypse he also mentioned intermediate events. From both, one whole as it were is made up.

3) In this book there is set forth to view, not only a summary and key of prophecy, both that which has long preceded and that which is recent, but also a supplement, the seals having been before closed. Therefore it cannot but contain many things now for the first time revealed, and not found in the remaining books of Scripture, as Gomarus and Cluverus admit. They therefore show little gratitude towards a revelation of such dignity as this, and reserved too for Christ’s exalted state, who, if anything is for the first time revealed in it, or is described in more exact and definite terms, are on that account more slow to value it, and more cautious in receiving, or more bold in rejecting it. The importance of the argument, and the shortness of the book, prove that every word is of the greatest significance.

— 6 avay/vuxfxwv xai oi axovovreg, he who reads and they who hear ) One person, and, in the first instance, he, by whom John sent the book from Patmos into Asia, used to read publicly in the churches and many used to hear. Scripture highly commends the public reading of itself: Deut. xxxi. 11 ; Neh. viii. 8 ; Jer. xxxvi. 6 ; Luke iv. 16; Acts xv. 21 ; Col. iv. 16; 1 Thess. v. 27 ; 1 Tim. iv. 13. There would be more edification, if teachers would speak less of themselves, or, at any rate, if Scripture were more fully read to the multitude who are unlearned. — rijg Kpotprirdag, of the prophecy) In relation to Jesus Christ, it is a revelation; it is a prophecy in relation to John; and it is not until he is mentioned that the word prophecy is introduced. Prophecies support their claims by their own, and therefore by Divine authority; this is especially the case with the Apocalypse, which, on this account, does not quote the old prophecies, unless in a summary way, and that once only: ch. x. 7. In the other books of the New Testament the prophecies of the Old Testament are quoted, and for this reason, that their fulfilment may be proved; in the Apocalypse they are not quoted. Hence it came to pass, that when Surenhusius, for instance, had deduced quotations

APOCALYPSE I. 4.

from the Old Testament, through each of the Evangelists, through the Acts of the Apostles, through the Pauline and General Epistles, he had nothing to bring forward as a quotation in the Apocalypse. In like manner Franc. Junius brought his Parallels to an end, thus writing at the conclusion: There are indeed innumerable words, many sentiments, and not a few arguments throughout the whole book of the Apocalypse, which, with the greatest dignity, savour of the Old Testament; but their interpretation does not appear to belong to the present subject; both because the passages of Scripture are not adduced by name (expressly), or is any particular authority alleged, from which they are drawn, but, for the most part, two, three, or more passages are most skilfully and elegantly joined together; and also because, if any one should attempt this, he must of necessity undertake the interpretation of the whole book of the Apocalypse.

4. ’Aero 6) Erasmus introduced aero rov o.1 This is the first of those passages in which the reviewer says, that I cannot at all be defended. And yet the reading approved of by me, a*ro 6, is an early one. See App. Crit. Ed. ii. on the passage : When I pray , will they

be moved, who, in their ignorance, esteem the press of Stephens of more value than all the traces of John in Patmos ■? — aero 6 c3v xai 6 riv xal 6 sp^o/jjsvog, from Him, who is, and who was, and who cometh) In this salutation, J ames Rhenferd, in his Dissertation respecting the cabalistic2 style of the Apocalypse, seeks for a description of the Ten Sephiroth,3 three superior, and seven inferior: and he has proved

1 AC read dvr 6 6: Rec. Text, with inferior MSS., aero rov 6.

2 The Cabalists were teachers of the Cabala, a tradition of hidden things. They professed to discover great mysteries in the letters of the sacred text. They invented the Ten Sephiroth or Cabalistic tree. See Jennings’ Jewish Antiquities, and Lewis’ Origines Judaese, vol. 3. — T.

3 A magnificent delineation of these, a hundred years ago prepared at the command and expense of the Princess Antonia, of happy memory, is to he seen in the Deinacensian temple, which, not many years previously, Eberhard Third, Duke of Wurtemburgh, the brother of that most illustrious virgin, had caused to be erected for the benefit of the strangers who make use of the mineral waters. A full description of this monument, which is called Turris Antonia, with the addition of an engraving, has been given by S. R. F. C. uEtinger, now Abbot of the Murr hardens! an Monastery, s. t. (EfFentliches Denkmal der Lehrtafel einer weyl. Wiirtembergischen Princessin Antonia, etc., Tub. 1763. There are some who superciliously laugh at all such things as Rabbinical trifles ; there are some , perhaps, who value them too highly, almost stopping at the rind {instead of penetrating within). Any one may see what true auQpoavwi advises, or what the measure of faith permits, and the proportion of knowledge derived from the Word of GOD. — E. B.

APOCALYPSE I. 5.

that there is some resemblance; but he has brought forward from the Cabalistic writers nothing which does not exist in a purer form in the writings of John. Comp. Lamp. Comm, on the Apoc., p. 253. The Hebrew noun mrp is undeclined; and of that noun this is a periphrasis, 6 &v xcct 6 fjv xui 6 ep^o/uevog, as we shall see presently at ver. 8. And therefore the periphrasis also is used without inflexion of case. The article 6, three times expressed, gives to the Greek paraphrase of a Hebrew noun the form of a noun. — eara, seven) The Jews, from Isa. xi. 2, speak many and great things respecting the Seven Spirits of the Messiah. — Lightfoot.

5. 9 A <7ro ’if] <rov Xpnrrov , 6 fidprvc , x.r.X.) In this book apposition is frequently used between an oblique case and a nominative. We have collected examples in the App. p. 778 [Edit. ii. p. 488]. In this manner the Hebrews decline a nomenclature consisting of many words by only prefixing Mem, for instance : and in like manner the French, by the use of the preposition de , etc. Moreover Luke also has, ev rti ai/uurt /j,ov, ro bmp b/xuv Ix^vvo/nevovj ch. xxii. 20. — ruv vzxpuv) The editions read, ex ruv vexpuv.1 It is only in the Apocalypse that my text shows a reading sometimes different from the printed editions. I have stated the reason at full length in the App. p. 788 [Ed. ii. p. 498 and following], and in either Defence [App. Crit. Ed. ii. P. iv. N. iv. and ix.] — uyanuvn2) This is the reading of the most ancient Alex, and of six others, not to be despised, and probably of a greater number, who have been overlooked by ancient collators. Others read vr/, on account of the following

words, Xovcuvri and enofri<rev: and it is preferred by Wolf. But the present participle includes the force of the praeter-imperfect also. 0/ [udobvreg^ o) uyanuvreg, oi (piXouvreg, oi ho^cAtpvreg, they who hated, who esteemed, who loved, who honoured: 2 Sam. xix. 6 ; Lam. i. 2, 8. Thus Matt. ii. 20, oi fyrovvrsg, they who were seeking; 2 Pet. i. 19, tpulvovrt denotes a light which WAS SHINING, for it is followed by Aorist 1st, dtavyutT] and a vars/Xj. Thus Qeupobvreg and uv in the imperfect, John ix. 8, 25, and repeatedly. And the use of the word uyarruvn in the present with the force of a praeterite was so much easier, because two aorists follow. And so the present is used for the praeterite, when the praeterite follows, ch. xiii. 12. But ayarruvn is strictly a present, and denotes perpetual love, as John iii. 35, 6 Uarrip ATALIA r'ov Y/ov, xai rravra AEAHKEN sv rr] yeipt auroD, The Father loveth the Son, and hath given all things into His hand: where

1 ABCA Vulg. omit U. Rec. Text has no good authority for it. — E.

2 So ABC : but Rec. Text with Vulg. dyu-Kyjouvn. — E.

APOCALYPSE I. 6.

the present and praeterite are joined together. In the German translation of the Apocalypse I have designedly translated it, who loves us. And such passages, as I understand, displease many. But the style of John and the taste of the present day are as widely apart as the east and the west. In translating, I do not seek to gratify fastidious ears, but I scrupulously follow John, who wrote altogether in accordance with the sense of the Hebrew. This is a part of the reproach of Christ.1 — avrov) I have everywhere written avrov, with a soft breathing,2 even where it has a reflexive sense, following the example of Erasmus, who indeed, in his editions, almost indiscriminately edits avrov, by way of concession to prejudices, as I imagine, and avrov, even in a reflexive sense, from MSS. The reason has been mentioned once for all in the Appar. p. 453 [Ed. ii. p. 93], (Buttigius agreeing with me in his preface to the New Testament) ; and it must be supposed to have been mentioned in each particular passage. Compare therefore on this passage also Appar. Crit. Ed. ii. p. 504. As with the Hebrews *1 and other suffixes have both the relative and reciprocal force of the third person: so the writers of the new Testament use avrov in either sense indiscriminately. And so in this passage, ch. i. 5, avrov altogether refers to Jesus Christ, who hath washed us in His own blood.

6. K ai Irtoir^) The meaning to be expressed was, og ayava Yyxag xai snoiriffr but the former verb with the postpositive3 article [the relative og] has passed into the participle ; the other verb has remained, and with it the article (6 = og) which has been absorbed must be understood. — /3a<r/>. siav, /spzTg) Since Wolf has quoted my one edition [as if it were the only one], in reference to many readings, although they are disapproved of by himself (and I believe that he did this with the best intention), I wish the reader to remember, that the same readings are found in other editions cited by me at their

2 That indeed is done in Ed. maj. and min. of a. 1734, but in the Admonition •prefixed to Ed. man. of a. 1753, my sainted father thus says : — In the pronunciation it is right to imitate the custom of the apostles in preference to that which is recent ; but because in the reflexive use of avrov, not only tiros, but even men of great learning, find a difficulty, I have caused avrov to be printed in almost all those passages where the editions of the Stephens’ so read ; and I wish the more prudent to remember that this is not to be taken as a rule of pronunciation, but rather as an aid to interpretation. You have a proof \ reader , that Bengel was not one who did not know how to yield. — E. B.

* The relative og is sometimes thus termed, in opposition to the demonstrative o, which is termed prsepositive. — T

proper place. I think it necessary to give this admonition once for all, lest my edition of the text should too frequently appear to be unsupported by other editions. See App. Ed. ii. We shall see a similar variety of readings below, ch. v. 10 ; but whether \ QaciXiTg or (3uffiXs/uv be the genuine reading in that passage, 3 oksiXsioiv is undoubtedly the true reading here.1 For in that passage four animals speak, and twenty-four elders, wearing crowns, whose dignity is conspicuous: in this, the address is made in the name of all the faithful: these Christ makes priests to God and His Father; and the whole body of these priests forms a kingdom, which rejoices in the King Himself. BuaiXsiov ispars-jj^a. is used, Ex. xix. 6 ; 1 Pet. ii. 9, where hpdrsv/na, as erpur evpa, an army, is a collective noun [a noun of multitude]. The Apposition, a kingdom, priests, has the same force: although, among the citizens of the kingdom, the priests have the privilege of a pre-eminently near admission to the presence of the King. The priests of David were his sons: 2 Sam. viii. 18.

27. "E^gra/) namely, 6 ip^6/xsvog. He who is to come, cometh. His glorious advent at the last day is meant. — l£sxemj<ray, pierced) The Saviour and Judge both exhibited Himself, and will exhibit Himself, with most evident marks of the nails and spear in His raised and glorified body. Then the disdain and reproaches of His enemies, especially of the Jews, which He for so long has borne and still bears with wonderful long-suffering, will be for ever refuted. — xoypovra/, shall wail) without doubt through fear, as of an enemy, or even through a feeling of penitence in the case of some.

8. To dX(p a xai r'o c i) We ought not here to read and pronounce fl as w /jj'tyu ; for w fityu is opposed to o /j,ixp&. n, as the last letter of the Greek alphabet, is here opposed to the alpha. John wrote in Greek. This passage is one of great solemnity : in which a few, with ApringiuSy add dpyf %at rtXoc ,3 for the sake of explanation, as is thought, in the Notes assigned to Vatablus, namely, from the parallel passages. But let us look to the parallel passages. They are four (not reckoning the 11th verse, on which we shall speak below).

1 So AC Vulg. “ Nos in regnum et,” h. Rec. Text has fictotteis xoil, without good authority. — E.

2 ctvra, to Himself) that is, to Jesus Christ. — V. g.

3 ABC omit these words. Rec. Text adds them, with Vulg. and Mempli.

APOCALYPSE I. 8.

IY.) To ciX<pa xcci to ft, npurog xai sV^aroc, 37 a^/37 xai to TiXog, Alpha and 0 , The First and the Last, The Beginning and the End: ch. xxii. 13.

Therefore, in the beginning of the book, one clause is used, first concerning the Father, ch. i. 8, comp, with ch. iv. 8, then concerning Christ, ch. i. 17. At the end of the book the language becomes more copious, and two clauses are used concerning the Father, sitting upon the throne, ch. xxi. 6, and three concerning Christ, as coming, ch. xxii. 13. We shall presently see, that one sentiment is frequently expressed in this book in Greek and Hebrew. And that is the case here also. The Father is called ro aX<pa xai to ft, in Greek. He also, in the mind of John, who thinks, as we shall presently see, in Hebrew, is The Beginning and The End, which is expressed in Hebrew by X and ri, the first and the last letter of the Hebrews. And the same takes place with respect to Christ.

The fourth passage, consisting of three clauses, affords us a remarkable handle [argument]. Its third clause is never used without the first; therefore its use is to explain the first. The second is sometimes used without the first; therefore, as in Isaiah, so in the Apocalypse, it has its own signification by itself. The first and the third are applied to the Father also, ch. xxi. ; the second, to Christ alone, ch. i. 17. Alpha and the Beginning is God; as He Himself, the Creator and Author of all things, proposes, declares, and promises such great things, ft and the End is the Same; as He brings the Apocalypse, especially in the trumpet of the seventh angel, to its accomplishment, completion, and most desired and glorious end. And thus also is Christ. The first and last of anything, in Scripture phraseology, is the thing itself, or the very whole. See 1 Sam. iii. 12 ; Eccl. x. 13 ; 2 Chron. xxxv. 27. The Greeks say in a proverb, prow and stern. Therefore Alpha and ft, the First and the Last, the Beginning and the End, is One and all, and always the Same. Comp. Ps. viii. at the beginning and the end, where the Design and the Accomplishment are described. Thus, in a grand sense, the end depends upon the origin. Under this majestic title, Alpha and ft, etc., the Apocalypse contains in the beginning the Protest of God against the dragon, and of Christ against the beast and other enemies; and in the end, the triumph gained over the enemies. For, as the YOL. Y. N

APOCALYPSE I. 8.

book advances, the enemies arise to assail, but are utterly destroyed, so that they nowhere appear. It is also a Protest against all false gods and false christs, who are about to come to nothing. For before the first revelation of God in creation, and after the last revelation of Him in the final consummation, there is no other God ; all false gods have both been set up and removed in the intermediate time : and so, before the coming of Christ in the flesh, and after His coming to judgment, there is no other Christ; all false christs have had their being in the intermediate time. And when all things shall be made subject unto the Son of God , then shall the Son also Himself be subject unto Him , that made all things subject unto Him , that God may be all in all : 1 Cor. xv. 28. — K vpiog, the Lord) The whole of this passage is majestic ; and the magnificent and full title of God here employed, requires fuller consideration.

§ 1. We will only lay down the rudimentary principle: and in this, many observations will flow together, which may neither entirely please any one (for I do not even satisfy myself), nor entirely displease; and therefore they are subjoined for the selection and more mature examination of any one who pleases.

§ 2. The title has four parts [members]:

1) K vpiog, the Lord .

3) ' O ujv xa/' 6 xai 6 sp^ofisvog, Who is , and who was , and

who is to come .

4) 'O '7ravroitpu,rup , the Almighty . It will be convenient to

examine these parts in inverted order.

§ 3. The fourth, 6 rtuvroxpdrup, the Almighty, in the old Testament answers to two Hebrew words: for in Job it is often put for '15?, but absolutely, not in apposition with other Divine names: therefore a parallelism is not to be fixed there. See below, § 24, respecting the passage in Exod. vi. The other word, which the title o ‘7ravroxpdrup comprises in the other passages, is Sabaoth.

§ 4. Sabaoth is not a Divine name in the nominative case, but it enters into the nomenclature of God, when He is called Jehovah of Sabaoth, God of Sabaoth, Jehovah God of Sabaoth, that is, of hosts.

§ 5. This title does not occur in Genesis: its first beginnings are found in Exod. vii. 4, I will bring forth Mine aimnies, My people, the children of Israel, out of the land of Egypt; and ch. xii. 41, A ll the hosts of the Lord went out from the land of Egypt. There appeared to Joshua, when he had passed over the Jordan, One who called Himself by this title, the Captain of Jehovah's army: Josh. v. 14,

APOCALYPSE I. 8.

15. Thence, in the books of Samuel and Kings, in the Chronicles, in the Psalms, in Isaiah, J eremiah, and most of the minor prophets, before the Babylonish captivity and after it, this expression concerning the Lord God of Sabaoth is of very frequent occurrence. The lxx. translators rendered it in various ways ; but they chiefly employ the epithet KuvroKpdrup , and say, K vpiog tfavroTtpdrMp, o K vpiog 6 0? oc 6 vocvroxpdrup. This word is nowhere found in the other books of the New Testament, except at 2 Cor. vi. 18, and that in an express quotation of a passage in Isaiah. In the Apocalypse alone it is of frequent occurrence.

§ 6. The word Sabaoth denotes armies or great forces, and particularly indeed those of the Israelites; but generally all in heaven and in earth, because Jehovah is the God of all: and thence 6 ruvroxpdrup expresses the Almighty [All-swaying]. To Him alone all warfare is subservient; and the whole agency of that warfare is stirred up and comes to its height in the Apocalypse.

§ 7. Since these things are so, the Third part, 6 &v xa/ 6 b xa /' 6 IpyflLivoq, cannot but answer to the Hebrew niiT: for the epithet, 6 * 7Tocvro%pdrup, is never used, unless either &sbg or rtt!T immediately precede. The former precedes, with an interval between, in the present: therefore mrp is immediately preceding. Moreover either the three clauses taken together, 6 wv, xa/ 6 b, xa/ o ipyo^og, answer to the name nirp, or the third, 6 ep%6fievog, undoubtedly does so.

§ 8. He who niiT, shall be, is called 6 ep^o^svog; and yet He is not called o saopmg, but with great skill, 6 Ipyo^og, lest there should appear to be any detraction from His present being, and that His coming may be more clearly expressed. About to be, in Hebrew K3H, coming; comp. John xvi. 13 ; and so other languages.

§ 9. There is great dispute as to the manner in which the name miT is to be read, and how widely its signification extends. Some, because the points of the name D\"6k frequently, and of the name *0*!^ very frequently, are added to it, introduce other vowels, and, for instance, read it as nirp Iihvaeh.

§ 10. But even if the name nin> always had vowels belonging to the other names of God, and never its own, attributed to it in our copies, yet it might be read Jehovah, equally with Iihvaeh. But many things prove that Jehovah even must be the reading.

§ 11. The Hebrews were careful never to pronounce the name nirr, except with the greatest purity; wherefore, where the prefixes introduced a change of vowels, they very frequently substituted the name having vowels approaching very closely to nin\ But

APOCALYPSE I. 8.

wherever niiT is written, it is evidently to be read Jehovah. On this one account alone they retained Scheva under Jod: as also the Chaldean paraphrasers do, in that very contraction in their writing, J, which represents the name Jehovah and Adonai. As niiT* is written by means of the points of the name D\“6n, so by means of the points of the name TIN it might be written niiT, unless it were of itself to be pronounced HIT. Proper names, as Jehojakim, and many others, which are formed from the name niiT, and Greek forms of writing this name, being spread abroad among those of foreign lands, have been long ago collected by the learned.

§ 12. There is an incomparable and admirable compounding of the name niiT from 'IT Shall he, and nin Being, and nin Was. This paraphrase of the Divine Name by three tenses flowed on to the most ancient Greek poets and to the Talmudical writers. Passages are given in Wolf, T. iv. Curar. in N. T. p. 436. But the Apocalypse has the greatest strength.

§ 13. The second part, c Qeog, presents no difficulty. The name Qsbg, derived from 6&u, I place, bespeaks the Author of all things. But the first, K vp/og, requires some mention.

§ 14. Jo. Pearson, in his Exposition of the Apostles’ Creed, p. 261, endeavours to bring the matter to this, that the word xupiog, inasmuch as it answers to nin'1, is derived from -/.-jpu, I am. But the instances which he brings forward from the Tragic writers in particular, all imply a kind of fortuitous being; so that %vpu, or rather zi >pZ>, answers to the verb bnapya, no more than it does to the verb ruyydvw in meaning, and to the verb mp in its very sound. He who shall thoroughly perceive the force of the noun xvpog, by which it not only denotes moral influence, but also natural stability and firmness, will readily acknowledge that the noun xvpiog is a suitable word for translating the noun nin'', the threefold expression of time being set aside; and that it certainly denotes Him who is.

§ 15. As often as the noun 0g og is appended to the noun K vpiog, the latter answers to the proper noun nin' ; and this is its meaning in the present passage also.

§ 16. Now, since mention is so often made of God in the Old Testament, and in all the instances which occur, these titles only, amounting to three at the most, Jehovah, God, Almighty, are accustomed to be used in one place, what reason is there for the use of four here in the Apocalypse, the word K vpiog being prefixed to the other three?

§ 17. The Apocalypse often expresses a thing in a twofold man-

APOCALYPSE I. 8.

ner, in Hebrew and in Greek, as d^r ufiudfiuv, acr oWvwr did(3o\ogf ffurocvng' xurfiyup, xa rriyopuv. The names of enemies are expressed in the twofold idiom: and previously the name of the Lord God Himself is expressed in a twofold manner.

§ 18. In the Divine title which we are considering, the first and second members are put by themselves in Greek; but the third and fourth members, which have the same meaning as the two former, are only used for this purpose, that they may bring to the memory of the reader the Hebrew nifcOS Pil n\ For although the noun mrP itself might be expressed by Greek letters, yet it never was so expressed among the people of God. The God of the J ews and Gentiles is described by a Greek and Hebrew name.

§ 19. The first and third members are parallel, each having the force of a proper name; to the first is added o Qsbg, to the third 6 <7ravro'/.pdTc*jp, each of them being an appellative.

§ 20. Thus far have we considered this passage separately: it now comes to be compared with the parallel passages. For here the expression employed is 6 dDv xa/' 6 r\v nut 6 sp^ofievogj and 6 r\v xai 6 %a\ 6

sp^ofievog, ch. iv. 8 ; and afterwards, 6 &v xal 6 rjv; and finally, 6 uv. See below on ch. xi. 17, xix. 1.

§21. When God appeared to Moses in the bush, He called Himself n\“iK, I will be. In Exod. iii. 14 He supplies this reason for His name: I will be what I will be, as He had said to Moses at the 12th verse of the same chapter, I will be with thee. Afterwards He Himself expresses the name, commanding Moses to say, n'HK I will be hath sent me. The Verb nViK becomes a Noun, as 6 the Article being prefixed: and 6 f}v itself is a befitting phrase, as in Aristotle, e Mug TO effrai xat rb /j,e\\e/vy erepov, 1. ii. de gener. et corrupt, c. 11.

§ 22. This Name having been proclaimed to Moses, throughout the same vision, and afterwards throughout the whole writing of the Old Testament, the name niiT is mentioned. rPiitf of the first person might have appeared suitable there, where the Lord is speaking of Himself, and nirT1 of the third person, where angels and men are the speakers. And yet Moses was commanded to say, nviK I will be hath sent me; and the Lord also calls Himself iTin' Jehovah: and the name nvix is not afterwards repeated, whereas the name miT is of constant occurrence. It is plain therefore that the name mrr adds to the meaning of the name rpriN something beyond the mere difference between the first and third person; since first of all the Lord called Himself I shall be, and presently afterwards He began to call Himself by the habitual title.? He shall be — Being — He was.

APOCALYPSE I. 8.

§ 23. The name niiT is read of old, before the times of Moses, and mentioned in such a manner that we may be assured that Moses did not, from an idiom arising not until his own time, introduce the expression into the times of Enoch, Abraham, etc. : Gen. iv. 26, xiii. 4, xiv. 22, xv. 2, 7, etc.

§ 24. Again, it is plain that this revelation was made to Moses, and by the instrumentality of Moses to the Israelites, by which revelation the name Jehovah became known to them in a new way. We lately quoted the passage, Exod. iii. 15. A second is to be added, Exod. vi. 3 : I appeared unto Abraham, unto Isaac, and unto Jacob, '"W as a God abounding in all good things: but under My name Jehovah I was not made known to them. In which passage 2 is prefixed to the word ta, and, as denoting the aspect under which one is regarded, may be befittingly rendered by the French en, as, for instance, they say, Vivre en Chretien. When God appeared to Abraham, He called Himself 'HE' Gen. xvii. 1 : and from this Isaac and Jacob often so called Him. At that time also He was called Jehovah, but by a less solemn use. It was not until the time of Moses that He Himself ordered that this should be His name for ever, and that this should be the memorial of Him from generation to generation: Exod. iii. 15. Then He made for Himself an eternal name, by the transaction itself: Isa. lxiii. 12. Let the passage be looked to, Exod. xv. 3, and the whole of that song.

§ 25. nirp is used from mn, to be: and this name of Himself may be regarded either absolutely, as He who is from eternity to eternity is in Himself; or relatively, as He becomes known to His people in His character as He who is, by accomplishing His promise by the ■work itself.

§ 26. In the former sense, the name nin' was celebrated, even in the days of the Patriarchs; but under the other sense, which was added not until the time of Moses, the Lord made Himself known to the Israelites, by that great work of leading them forth from Egypt.

§ 27. By such means He admirably, as it were, contracted the meaning of His name mrp, so that, just as God, although being the God of all, yet was no other, and was called no other, and wished to be called no other, than the God of Israel, so rnrr*. He who is, was no other than He who is to Israel, or, in other words, who affords and exhibits Himself to Israel. He truly said, 7 will be to you, as He afterwards said, 7 will not be to you: Hos. i. 9. In a similar manner, as often as God performed some remarkable work,

APOCALYPSE I. 9.

we read that He or His name was known: Ps. lxxvi. 1, lxxxiii. 18 ; Isa. lii. 6 ; Ezek. xxxix. 7.

§ 28. Therefore in the time of Moses He called Himself as it were afresh, nViK, I will be. He does not say, I will be what I was, I icill be what I am; but PPriK *it?K HVIK, I will be what I will be: where there is implied the declaration of a benefit to be almost immediately bestowed. That is, I will be to the Israelites the character which, by the very fact, I will be in regard to their fathers, both what I said to them I would be, and what it behoves Me to be to them, namely, by now at length fulfilling the promise which I formerly gave. And thus the meaning of the future prevailed in n\nK, including both a recapitulation of the revelations and promises of God, which had been given to the fathers, and a declaration of the event now to be exhibited, by the bringing the people out of Egypt.

§ 29. The name nviN, afterwards swelling out into the name miT, transmitted at the same time the same meaning of the future to the name nirv, so that in the very form of the name the future might be conspicuous, and from thence there might be an advance to the present wdth the past.

§ 30. mrp is the same precisely as 6 Ipybfizvog xui 6 &v xal 6 h. So suitable was the language of the Old Testament. But in the Apocalypse the order is inverted by an elegance of construction not to be despised, except by the supercilious; and in ch. iv. 8 He is said to be 6 ?jv xa/ o ojv xui 6 spyofievog, where, in the natural order of the times, the four beasts celebrate the praises of the Lord in a summary form of expression, as He has exhibited Himself, and does, and will exhibit Himself. But here, ch. i. 4, 8, both by the pen of John, and by His owm mouth, He is styled o obv xa/' o xa/' 6 Ipyjfjj'vog; and so by a fresh idiom, but one which is founded on the Divine nature itself, the uh, as the principal and radical wrord, is placed first, with a remarkable prelude and token of that change, by which subsequently both the spyopevog and the rj v, as we have noticed, § 20, betake themselves to [pass into] the u)v.

9. ’Ei/ rjj 0A/’v|/s /, in tribulation) This book has most relish for the faithful in tribulation.1 The Asiatic Church, especially since its most flourishing time under Constantine, set too little value upon this book. You can scarcely find any trace of a quotation from the Apocalypse in the doctors of Constantinople : where it is quoted in the works of Chrysostom, this very fact is a proof of interpolation.

APOCALYPSE I. 9.

The African Church, more exposed to the cross, always valued this book very highly. — *a /' (BudiXsia xal vno/xovf}, and in the kingdom and in 'patience) These things are also joined together, 2 Tim. ii. 12. Patience of hope (1 Thess. i. 3) has abundant nourishment in the Apocalypse. The order of the words is worthy of notice: affliction, and the kingdom, and patience: together with the first and third of these, the second also is given. — Jygi/o^Tjv sv rfj v^cw) ys vs<sdcu sv 'Pui/Afl, is to arrive at Rome, 2 Tim. i. 17. John therefore in this passage conveys the idea, that he had been conveyed to the Isle of Patmos, and that, after his arrival, he had heard and seen these things, which he relates. Nor does the past time here used prevent us from thinking that the Apocalypse was written in Patmos: for the ancients, in writing, adapted the tenses of the verbs to the time at which the writing was read, and not to that at which it was written: Acts xv. 27, We have sent. This appears an unimportant observation, but it applies a remedy to great errors. — rfj xaXou/Isvr,, which is called) There are some who omit this participle; and rightly so, as it seems.1 Whether you read it or not, Patmos, although near to Asia, was not known to all the inhabitants of Asia: therefore John mentions that Patmos is an island. But Cyprus, a celebrated island, is mentioned by itself, Acts xiii. 4 ; nor is it called the island Cyprus; much less, the island which is called Cyprus. — udr^oj, Patmos) (John) was there in the time of Domitian and Nerva. Artemonius (in L. de Init. Ev. John, 350) thinks that the opinion held respecting the life of John, as continuing until the close of Domitian’s reign, or the commencement of Trajan’s, is false indeed, and had its origin in a confounding of two Johns. But Peter suffered martyrdom under Nero: and John long survived Peter: John xxi. 22. But he wrote the Apocalypse not long before his death. For you cannot say that one part of it was written under Claudius, another under Domitian or Nerva, since it is one Apocalypse, one prophecy, one book. Nor is Epiphanius, who thinks that it was published under Claudius — that is, before the death of Peter under Nero — alone of the ancients to be preferred to Irenseus and all the rest. The title of the Syriac version is still more recent. But you will ask, Why does John use more Hebraisms in the Apocalypse than in the Gospel? Was it not at the time of his writing the Apocalypse that he became accustomed at length to the Greek language? For he wrote the Gospel before

1 Hence the Vers. Germ, also omits it, although the margin of each Edition left a choice to the readers. — E. B.

APOCALYPSE I. 10.

the destruction of Jerusalem, but the Apocalypse after it. But in fact the whole style of John, and especially in the prophetical parts, takes its form, not from accustomed habit, but from Divine dictation, the resources of which are boundless.

10. ’Eysvo/urjv) A sentence consisting of three members : syevofiriv eysvc/Jt/jr xa/' rjxovff a : ver. 9, 10. — sv tv) xvpia/ir) rj/jj'spcc, on the Lord's day) That there is a Lord's day , and that it is so called, is plain even from this passage : moreover, that the Lord’s day is that day which was called by the Gentiles the day of the Sun, which is the first day of every week, and which is opposed to the Sabbath, the seventh day of the week, is clear from the universal stimony of Christian antiquity. We may also learn the reason of this title from the Scripture itself of the New Testament. Many seek the origin of the title in the fact of the Lord’s Resurrection on that day. This indeed is true, but it cannot have been the principal or the only reason. The days of the Lord’s Nativity, of His Baptism, Transfiguration, Cross, Resurrection, Ascension, and Coming in glory, are all remarkable. Which of these is in the highest sense the Lord’s day? The Lord’s Supper is the supper of the Lord : the Lord’s day is the day of our Lord Jesus Christ ; under which name the style of the apostle denotes the one day of His coming, which also is spoken of absolutely as the day , or that day. The opinion of the ancient Christians is not at variance with this view ; respecting which opinion these things are read in Jerome on that passage, at midnight , Matt, xxv : Let us say something , which perhaps may he useful to the reader. There is a tradition of the Jews , that Christ will come at midnight , in consonance with the time in Egypt , when the passover was celebrated , and the destroying angel came , and the Lord passed over the tents [of Israel] : the doorposts of our foreheads , too , have been consecrated with the blood of a Lamb. Whence I suppose also that the apostolical tradition has continued, that on the eve of the passover it is not permitted to dismiss the people before midnight , expecting the coming of Christ : and when that time shall have passed , security being now presumed upony all keep the festival. The Lord was expected on every Lord’s day, although the solemn expectation of His Coming was especially celebrated before the Paschal Lord’s day. The seventh day is a memorial of the creation : the first day is a memorial of the final consummation. The former is the day of Jehovah : the latter, the day of the Lord. Undoubtedly, whoever perceives beforehand in his mind, that the first day of the week is called the Lord’s day, because that is the day of the Lord’s coming, he then, and not till then, perceives

APOCALYPSE I. 11.

with what remarkable propriety it happened to John, that he should, on the Lord’s day, both see and describe the Lord as coming.

I once thought that the vision, which Ezekiel relates from ch. xl., was on the day of the Sabbath, and that that day of the Sabbath might be compared with the Lord’s day mentioned in this passage; but 1 now of my own accord give up that idea. For indeed, in the year of the world 3374, in which Calvisius places that vision, the first day of Tisri was the Sabbath; but the vision was three years afterwards, on the tenth day of Tisri, in the middle of the week. The Lord’s day opens another inquiry. Irenseus, nearly a contemporary writer, affirms that the Apocalypse was seen upbg r& reXet, at the end of the reign of Domitian; and, besides others, Newton vainly opposes him, in his Observ. on the Ap. p. 1 63. See Exeg. Germ. p. 174. But Domitian was slain in the 96th year Dion., on the 18th Sept., on the Lord’s day: and since Irenseus thus accurately marks the time of the vision by the well-known death of the persecutor, it will be most safe to depart as little as possible from the very day. But what if that Lordts day in that year was the 3d April, that is, the paschal feast; or the 19th June: comp. Ord. Temp. p. 389 [Ed. ii. p. 334, sq.] ; or the 18th of September itself? I define nothing: I follow the footsteps of Irenasus. At any rate, the fact of the Apocalypse being given before the death of Domitian supplies another observation. Apollonius of Tyana was addressing the people at Ephesus, and in the middle of his speech he exclaimed, Strike the tyrant; and again, Be of good courage, the tyrant is slain. And on that day, and at that hour, Domitian was slain at Rome. Whether Apollonius had been aware of the conspiracy against Domitian, or perceived from any other source what was taking place, the Apocalypse at the same time supplied the Ephesians with a much greater discovery of future events, to check the followers of Apollonius, and to vindicate the glory of Jesus Christ. — rjxovaa on/eu pov, I heard behind me) John’s face had been turned towards the east; and in like manner the Lord, while Pie appears to him, directed His face to the east, towards Asia, to which the -writing was to be sent.

11. Aeyovffqs) John often, according to the Hebrew custom, construes words with others that are nearer, though they cohere in sense with those that are more distant. He would have said, tpuvriv X eyouffuv instead of which he says, GuXKiyyog Xeyouffrjg. — o /3Xecr e/g) Some1 prefix *Eyu> e ifu TO A xc&i ro ft, o crpurog xoti o sff^arug, xai, 1 So Rec. Text. But ABC Vulg. omit the words. — E.

APOCALYPSE I. 12-15.

See Appar. Crit. on this passage, Ed. ii. It often occurs, that not until after the beginning of a vision, He who appears, declares who He is: Exod. iii. 6. But in the present instance that impressive summary, o BXsvsig, that which thou seest, and moreover the vision of John itself, was of itself equivalent to all titles; while in ver. 1 7, presently after, the express title followed. And from this very fountain are drawn the repeated titles which occur in ch. ii. and iii. Upon the whole, on a review of the verses 8, 17, these words appear to have been introduced [by transcribers] into ver. 11, rather than deemed superfluous [and so omitted by them]. Learned men in general, at the present day, do not readily deem anything superfluous, and many copyists of old were of the same opinion. Such passages are more safely decided by the copies, than by arguments: and under this head the Latin translator has special weight, wherever competent Greek witnesses, however few, prove that he is not affected with his own peculiar blemishes. Would that all would keep this closely in mind; it would be a very great advantage for the removal of many doubts. On the antiquity of the Latin translator we have spoken in the Apparatus, pp. 391, 419, etc. \i.e. P. I. § xxxii., Obs. vi. xx., Cons, viii., etc.] And this is confirmed by the remarkable agreement of the Latin Fathers with the text of the translator. That age was without numerous additions, which subsequent times have gradually introduced here, as in other places. — s/g fiifiXlov, in a hook) To this book, which has such an origin, and moreover to the other books of which the body of Holy Scripture is composed, who is there that gives as much weight as the subject itself requires, preferring them to the multitude of other books? Eccles. xii. 12.

12. BX'emiv ry\v <puvriv, to see the voice) to see Him, to whom the voice belonged ; or, an instance of Oratio Semiduplex.1

13. llobripr) b'Vfc, Septuagint of the garments of Aaron.

15. lls'rjpu'Levu) So Uffenb. and one or two others, and the ancient versions. Others read Kivvpu^hoi.2 It is an epithet not of the feet, but of the word yu XxoXifiuvovf and therefore it is not repeated, ch. ii.

1 See Appendix.

3 This observation is less supported by the greater Edition than by the margin of Ed. ii. — E. B.

18. XccX'/iSg brass ; X/(3ccvog , incense : ya XxoX//3avo$, a species of brass, like incense. See Bochart’s Hierozoicon, at the end, where, in a full discussion, he explains it as white brass . Comp. Dan. x. 6, on shining brass. Ilesychius, u,raffu yocXxrj, Xa/unpa, oX>j, YLpr\rig, “ The Cretans express by it what is wholly of brass, shining all over.”

17. ['fig vexpbcj as dead) Great contrition of nature usually precedes a large bestowing of spiritual gifts. — V. g.] — b nrpurog xa / 6 Uya rog, the first and the last) A most glorious title. In Hebrew pnnx pty&n, Isa. xliv. 6, xlviii. 12; where the Septuagint renders it, kyu npurog xai syu [jji to, ravra, rrXijv s/JjOo ovx t<Sn &sog : and again, syut e//x/ crpwrog, xa/' sycJj eJ/jji tig rov aiobvu. In both passages the translators appear to have considered the word hyurog as insufficient to express the dignity of the speaker, and yet in fact it answered admirably to the Hebrew. Isa. xli. 4, *E yu Qsbg Kpurog, xai ug ra InipyoiAtvcc (CD^inx DS) eyu> sifii. The Messiah is speaking of Himself. Comp. ch. xlviii. 16. Hence in the Apocalypse the Lord J esus applies this description to Himself, and explains it by the words which follow. Let the Form be observed :

I am the First , and the Last :

and the Living One : and I became dead , and

behold, 1 am alive , etc.

The immediate construction, The first and the Last, declares, that His Life, by the brief intervention of death, was interrupted in such a manner, that it ought not even to be considered as interrupted at all. Artemonius, in his treatise de Init. Evang. Job., interprets the First and the Last as the most excellent and the most abject, p. 248; but if this were the meaning, the order of the events would require to be inverted, and that it should be written, The Last and the First. It is plainly a title of Divine glory, the First and the Last, in Isaiah; and in his writings Artemonius in vain endeavours so to bend the same title, that it may denote the Beginning and the End: p. 249, and the following.

18. vsxpbg , I became dead) It might have been said, acrsdavov, I died : but in this passage with singular elegance it is said, I became dead , to denote a difference of times, and of the events in them. — aiuivcav) Both the formula tig roi/g aiumg ruv a/wvwv, and the word a/xriv, are of very frequent use in Doxologies. Therefore the copyists with ready pen completed that formula by writing this word

APOCALYPSE II. 1.

(ufiriv1), though there is no Doxology, as I have observed in my Apparatus. Ed. II. on this passage , where a memorable caution is

given respecting a too great estimation of the Editions.]

CHAPTER II.

1. T& a/ysXw, to the angel) There is a most weighty reason for these seven epistles. When the people were about to receive the law at Sinai, they were first purified : the same people, when the kingdom of God was now at hand, were prepared for it through repentance, by the ministry of John the Baptist ; and now the Christian Church is furnished with these epistles, in order that they may worthily receive so great a Revelation (just as the writer himself had previously been prepared to receive it by his banishment and alarm). For the object of the writing is, that the Church, putting away from the midst of itself evil men, after due admonition, and evil things, may be prepared rightly to embrace and preserve this most precious deposit, this Revelation of such great moment, which the heavenly beings themselves honour with such profound adorations, and also to behold great events, to receive the most abundant enjoyments, and to avoid woes ; the epistles themselves being interspersed with glowing sparks from the remaining part of the Revelation, and those most fitted to arouse the attention and prepare the way for the understanding of what is revealed ; and the renovation of the Church by repentance, as is befitting, is placed before the sight of the rainbow, ch. iv. 3. Whosoever therefore wishes to be a suitable hearer of the Apocalypse, he ought to observe the admonitions of these seven epistles ;2 for then he will learn, from the pattern which they afford, how the Apocalypse is to be applied to all men and all ages. Some have attempted to show that the seven epistles, comprised in ch. ii. and iii., refer to seven periods of the

1 Rec. Text has upw, with B and Syr. But AC Vulg. h, Memph. Orig. Iren, omit it. — E.

2 I remember that , just at the last hours of his pilgrimage ( upwards of twenty years ago), my sainted parent earnestly recommended to his family the frequent reading and study of the Epistles contained in the Apocalypse ; adding, as the reason {of his advice) : — es ist nicht leicht etwas, das einen so durchdringen und durchlautern k'dnnte. — E. B.

APOCALYPSE II. 1.

Church, their historical sense being either preserved, or (which is worse) set aside. The celebrated D. Lange, in Comm. Apoc. f. 34, seq., preserving the historical sense, extends the prophetical sense from the time of John as far as to the destruction of the whore and the beast. But we have shown that the applying of the seven epistles to seven periods is the work of human subtilty. See Erkl. Offenb. pp. 285-295. The epistles then plainly had reference to the seven churches in Asia, and especially to their angels: and whether at that time, when the book was sent from Patmos to Asia, other churches were to be compared with these seven, or not, the subordination of these churches under John is here considered; and from this all hearers, of all places and times, whether good, bad, or varying in character, ought to apply to themselves the things which equally concern them. Each address to the angel of the church is concluded with a promise, which is given to him that overcometh. — rr];) The Cod. Alex, rw,1 2 and that not through carelessness. For it has it three times, r& Jv’Epgtrw Ix/cX^o'/ag* rw sv Uspyu/xw sxxXjjtr/ag (in Latin you might say, angelo ecclesiastico, qui est Ephesi, Pergarni: to the angel of the church, who is at Ephesus, and at Pergamos) ; and, rti sv Qvar/poig. These are the very three angels who are partly praised and partly blamed: and the language is more directly aimed at these in the epistles, than at the other two pairs, who are without exception either praised or blamed. — sv ’Epe<rw, at Ephesus) In that city Timothy both flourished for a long time, and died shortly after the giving of the Apocalypse. Polycrates, a bishop of Ephesus, described the martyrdom of Timothy: but this writing, as many others, has been interpolated by the diligence of the later Greeks, in such a manner, however, that the principal facts remained, and were preserved from interpolation in the more simple copies. This Polycrates therefore, in Usslier de Anno Solan, f. 96, says, that the festival of the Catagogia1 celebrated by the unbelievers at Ephesus, took place on the 22d day of January; and that on the third day afterwards Timothy was put to death by them, while Nerva was Emperor. Nerva did not see the 22d and 24th of January, as Emperor, except in the year 97, when he reigned alone, and in the year 98, when he reigned together with Trajan; and died shortly afterwards, on the

2 A festival in honour of Aphrodite. It was supposed that during the Anagogia the goddess went over to Africa. On her return, the feast of the Catagogia was kept with great rejoicing. See Athenseus, 394, f., also A bp Ussher’s Works, vol. vii. p. 360. — T.

27th of January. Therefore also the Apocalypse had been sent to Ephesus, a short time only before the death of Timothy. I do not, however, think that he is the person aimed at in the address of the Apocalypse. Timothy was an Evangelist, not an angel of one church ; and he also, if at the close of his life he could have declined from his first love, he would assuredly have been admonished of his approaching death, as we may believe, no less than the angel of the church at Smyrna.

2. Olda ra spyd gov, I know thy works) This word olda, I know, occurs seven times :

I know thy works : ch. iii. 1, 8, 15.

I know thy tribulation: ch. ii. 9.

I know where thou dwellest : ch.

I know thy love : ch. ii. 19.

— ?ca i on) Ka l was formerly omitted by some: but it is to be re tained.1 For endurance and sternness against the evil are different virtues, [ though they are united in this Man. — Y. g.] — e<rsipa,Gag) Erasmus, without any MS. authority, edits snupuGw:2 all the MSS. have ent/puGug. See App. Crit. Ed. ii. on this passage. The Middle, Kupuopcu, occurs only with an infinitive, and that but rarely, as ivupZ.ro "/.oWuGdcu, Acts ix. 26. ng/pw/^a/ gs, with an accusative, is never used: rrupa^ a is employed for all purposes. [ There must have been a remarkable talent of discernment in this church-president. — Y. g.] — • unoGToXovg, Apostles) In this passage false apostles are repulsed: false Jews, ver. 9; those given up to Heathenism, ver. 13 and 14.

3. Ob Kworriunag) Thus the Alex. MS. reads. The others also, with great agreement, obx. hxo^'iaGag : there is only the change of 2 for K made by the latter, from the rhythm sfiuGruGag.3 See App. Ed. ii. on this passage. — Ko^iav is used for Kugvuv, Matt. xi. 28, 1 Cor. iv. 12 ; also John iv. 6. Whence in the Septuagint it answers to the words nfe spy n&6 fea fen, and especially to yj\ Hesychius, x.sx/j,r}x.ug, xsxocr/ajco \g. The Antanaclasis [See Append. Technical

Terms], praised by Wolf, is this: I know thy labour; and yet thou dost not labour, that is, thou art not wearied with labour.

1 The margin of the greater Edition had preferred the omission , but both Ed. ii. and Vers. Germ, agree with the Gnomon. — E. B.

A Memph. omit kmi; but BCA Vulg. support it. — E.

2 So Rec. Text ; but ABC, ixiipex,aot,g. — E.

3 B has sKOTn'ocffoc; : AC, KSKOTn'ocKss (the Alexandr. form for — koc ;) : so h Vulg. But Rec. Text, with little authority, adds kxi ov kU(ayikocs. — E.

APOCALYPSE II. 5-7.

*5. E / /x^) This is spoken absolutely without a verb, ver. 16; lav

M, with a verb, presently after in this verse, and ver. 22, ch. iii. 3, 20. — tpyjo/ia'i <roi xal xivfau) The coming of the Lord was about to take place at one time; and the denunciation of His coming was made first at Ephesus, etc., lastly at Laodicea. [In these denunciations the idea of nearness of approach increases: ver. 16, 25, ch. iii. 3, 11, 20. — Not. Crit.] The verb epyo/xai is used so constantly in the present, that it remains so even when followed by a future: tpyo^ai xai xiv7]6ui' epyo/xai xai rroXt^iiGUy ver. 16. See also John xiv. 3. The angel ought to effect much, on account of his close tie of connection with his own church.

7. Oug) The singular is the more to be remarked, because the plural is more usual, n/trr/g, ura ^vyfig, says Clement of Alexandria, Stromb. y. at the beginning ; although in the Hebrew the [singular] ear is often used. — ra7g IxxXric'iaig) The Ablative case : as ch. xxii. 16 [“ saith to him hy the churches not as Engl. u unto the churches”]. In like manner there is said, ru7g rrpoavoycug, ch. viii. 3, 4. Compare the passages which Heupel has collected in his Notes on Mark v. 2. — r& v/xuvri) The seven promises have a variety of construction.

I. T u> vixuvn buffw airw, x.r.X.

VI. 'o vixuv, 'Troiyffu abrov, x.r.X.

VII. ’0 vi'/tuvy dojffu abrti, x.r.X.

In the four latter, 6 vixbjv is marked with greater emphasis, as though it had the distinctive Hebrew accent: in the three former, there is a closer connection between roj vixuvn (to which 6 vixuv, without olrog, in the second is equivalent) and the following verb. — lx rob %uXov rr,g g, o Iffr/v Iv ru> t7rupubuGw rob Qsob /xov) The Septuagint, Gen. ii. 9, has ro £bXov rijg %wrig Iv fisGoj rob vapubeiffov where comp. Gen. iii. 3. The Iv fASGu is used with great propriety, because the rest of the trees were in the garden, but not in the midst of the garden. In this passage, according to the better copies,2 the tree of life is simply said

1 /nvtiptoueve, remember) A remembrance of this kind profits very much : ch. iii. 3. — V. g.

2 ABCA Vulg. Syr. Cypr. read Iv rep rrapxhioa : but Rec. Text, without good authority, tv ftttjcp rob rrotpxbeloov. — E,

APOCALYPSE II. 10-15.

to be in the paradise of God: nor is mention made of any other tree, except the tree of life. The tree of life, indeed, is in the midst of the street of Jerusalem: ch. xxii. 2. From that passage, or from Genesis, some have here written, h peou) rov rtapahe'wov.

13. n/or/y) To this the cognate word n nrrbg presently afterwards answers. — ev ra7g riffepaig) See App. on this passage.1 2 — a Tg ’ Avr/nag) that is, ov7c ripv7]actro. The Menologia say, that Antipas was slain under Domitian : the Martyrologia, that he was cast into a heated brazen bull.

as I have mentioned in the Apparatus, in the first edition of Mill. See App. Ed. ii. : The changes which the Edition of Kuster was the

first to make for the worse, or even for the better, are everywhere ascribed by philologists on this side of the sea to Mill himself. I indeed corrected with great labour, from the first edition of Mill, the errors of the second, especially in the Apocalypse: therefore where my Apparatus differs from the second edition, I again and again assert, that the difference is not the result of carelessness. In this phrase, ivho taught rp Balak, the Dative of advantage \_for Balak] is the sense which holds good, which Wolf does not deny, p. 463; nor is that case more to be met with anywhere than in the history of Balaam: xardpaesat [hoi rov \abv rovrov, x.r.X., Num. xxii. and xxiii. Josephus, 1. 4, Ant. ch. vi. § 6, makes Balaam speak thus: BdXaze xai rciv /joadiaviroov oi <7 rupovreg’ yjr\ yap /xs %al otapu fiovArjenv rov Qsov yapiffaffdai TMIN, x.r.A. With the same meaning the Apocalypse has, edidu<r% sv rip BaXdx: for Balaam did not teach Balak, but he taught the people of Balak, for the sake of Balak, by whom Balaam had been hired. See Num. xxiv. 14, xxv. 1, 2, xxxi. 8, 16.

1 tyi fatyit/) Others, roe, epyoc kooi rqv More recent writers have obliterated, from a parallelism, the elegant diversity of many passages. See presently ver. 13. — Not. Grit.

Rec. Text has roc epyoc koci ryv Oa. with B and Syr. But AC h Vulg. Memph. omit r epyoc koci. — E.

2 AC Vulg. Memph. prefixes x.oci before ev. B Syr. omit it. — E.

3 AC read r : Rec. Text Elz. rov ; Steph. ev rep ; both without good authority.—E.

VOL. V.

O

APOCALYPSE II. 16.

to repent in like manner with the angel at Ephesus: xat, also, corresponds, ver. 15. The reading opo/us, for which others have written o luau from ver. 6, is defended by almost all1 the authorities. Yet ouv, therefore, remains with great emphasis. Comp. ver. 5, ch. iii. 3, 19.

16. "Ep^o/acci coi xa/ ^oXefjj/jfSM fitr c&uruv) Many, from parallel passages, have inserted rayf 2 after cot. But the -Italian Version, which is nearest to the hand of J ohn, did not contain the word quickly. To the writers wdio followed that reading, Ansbert is added with con siderable regularity, and Bede and Ambrose , also, in Ps. cxviii. Serm. 19 ; nor has Apringius. the word quickly in his paraphrase on this passage. It will be worth while to have turned over the Latin MSS. of the Apocalypse in this place. Sometimes the fuller reading is the genuine one, but generally the shorter. I will say under what circumstances each holds good. The fuller reading is sometimes to be preferred. For I. in the case of words having a similar ending, or in the recurrence of words or syllables, the copyists have easily passed over the intermediate text, which is to be restored from the more ancient authorities. II. Conjunctions, which are less frequent in other languages than in Greek, are often omitted in the Versions, which it is useless to follow too closely in this particular. III. The Gfeeks frequently removed something from the public reading, to which many copies were accommodated : and in such cases the fuller reading ought to be retained, if supported by the other authorities of greatest antiquity, and especially the Latin Version. Examples are of constant occurrence. If we except these three causes, brevity is an all but invariable characteristic of a genuine reading. For since the Greek copies, and the translators and fathers who have followed them, are to be divided into two classes, namely, into those of Asia and of Africa, as I have copiously explained in my Apparatus, you will seldom find that manuscripts of both classes endeavoured to fill up short passages by certain explanations of their own, though you will find in some places that many of the one class, and in some that many of the other, have done so.

1 This reading therefore (oyoiug) is preferred in the margin of Ed. 2 and Vers. Germ., otherwise than is the case in the greater Edition. — E. B.

ABC Vulg. Memph. Syr. read bpolug: Rec. Text, o g-iau, without good authority. — E.

2 The only good authority for omitting rocygv is the “ Italian,” i.e. the Antellieronymic Version, supposed to be of African origin. Vulg. and the weight of best MSS. support tccx,v. — E.

Hence the fuller reading, which now is too scrupulously defended by many, is almost always a counterfeit; whereas the shorter reading is genuine. In such passages the witnesses, however few they are, provided that they have sufficient antiquity, ought to have weight: in which particular the Latin witnesses are again conspicuous, as we have remarked, a little while ago, at ch. i. 11. Where such crumbs are treated of, it is indeed better in such an abundance of bread to pass over something genuine, than eagerly to catch at anything heterogeneous and infected by human feeling. That is undoubtedly to be preferred in every place, which is required by reasons peculiar to the passage under consideration. Here no critic can compel others to agree with hbn; hut, on the other hand, others can have no control over him. We return to the particle quickly. The Lord repeatedly announces His coming in the Apocalypse, and chiefly so from ch. ii. 5 to ch. iii. 20 : and that in such a manner, that He may make His coming gradually nearer. The particle quickly is used at last, ch. iii. 11 ; and therefore in the passage now before us, ch. ii. 16, it has not yet a place.

17. Yrttyov XsvxijVj xai s<xi rqv ^\fr\<pov mo/ao, xaivbv ysypa fi/x'svov) The ancients used to write many things on stones (see Not. on Gregory of Neocaesarea, Paneg. p. 139), and especially votes. Sam. Petit, var. lect. c. 8, shows that the white stone was a ticket for receiving food (fiirrioswg), and he compares that with this passage. But in this place, the white stone and the new name is a reward by itself, and therefore it is placed after the hidden manna.

18. T rig h Qua rsipoig sytxXnciag) The Alex, cod., and also Tertullian , read rOj h Qua r/poig, without the addition of the word iv.vJKr\6iag} Where the angels of the seven churches are mentioned together, ch. i. 20, the name of the church at Thyatira is not excepted. Now, where the series comes separately to the angel in Thyatira , the omission of the word church (for some in ancient times said that there was no church there at that time) certainly agrees with the small number of Christians in that town. An address is made to them separately in ver. 24. Among the Hebrews, ten persons at least were required to constitute a holy assembly : again, when there were seventeen Christians at Neocaesarea, Gregory was given to them as bishop. Therefore the flock at Thyatira might have been small and unknown, which could scarcely support the name of a church , and yet had an angel. St Carpus is reported to have been here.

19. Ta zgyara nKtiow ruv Kpuruv) There is a similar expression, ro sffyarov imp ro npurov, Ruth iii. 10. On the other hand, ru zffyurcc yiipovct, ruv npuTuv , Matt. xii. 45.

20. "Ep/w 7cara tfoD) Not only some MSS., but by far the most witnesses, exhibit this reading,1 which the others, by supplying of themselves fl-oXXa, or <roXt), or by inserting oX/ya from ver. 14, confirm by this very separation into the extremes. In such places the shorter reading is almost always genuine. See App. Crit. Ed. ii. on this passage. In the 19th verse the comparative irXe/ovu prefers the last works to the first, but it is not opposed to oX/ya. The Lord had neither many nor few things against the angel at Thyatira, but that one thing only which is expressly mentioned, as against the angel of the church at Ephesus, cli. ii. 4, where Andreas writes that £v, one thing , only is blamed. Wherefore the denunciations against these two are more gentle than those against the angel of the church at Pergamos, against whom the Lord had a few things. — bn d<pz?g rqv yvva/xa ’is^a/SsX, ir\ Xsyovffa saur/jv vpotprjnv, xa /' didaffxsi <7rXav<z robg s/x oiig dovXovg) Wolf says, that he does not understand how d<ps?g can he said in Greek. But d<pzTg is read Exod. xxxii. 32, in the most approved editions : Chrys. horn. 3, ad Pox. Ant. in the notes of Ducasus, quotes dpsTg, Exod. xxxii. ; and in the Apocalypse it is supported by the agreement of all the MSS.,2 if you except the silence of one or two which are more carelessly collated. Comp. Marck. on Ap. ii. § 46, 53. From su (Ion. eq /m, in the common dialects iiyxi) is formed up'eu, dfzzig, dcpUi , although a<pz?g only, and that contracted, is in use. However it is, there wras no reason wThy John himself should not write apeTg , equally with the Greek copyists, the meaning being free from doubt. Aretlias , who substitutes ap/?js, in other places used Greek forms better than those employed by John, as they appeared to himself to be suitable. See below’ on ch. xvi. 13. The same reasoning applies to the following words,3 as far as relates to the MSS ., xa / diduaxei xa/’ crXai/a, the meaning of which also is obvious. For first the verb apiy/xi is also put absolutely in Matt. iii. 15: next, the defining of its object is here subjoined: thou perwxttest that woman , namely, to teach, and she does actually teach , etc.

1 Cypr. 72 and h add “multa.” Rec. Text, with Amiat. MS. of Vulg., adds ohiyct But ABC oppose the addition. — E.

2 ABC support an Alexandrine form: Rec. Text, without good

authority, lotg. — E.

APOCALYPSE II. 22-25.

So ch. xi. 3, I will give to My tivo witnesses that they prophesy, and they shall prophesy. Comp, also xiii. 16. See App. Crit. Ed. ii. We have given n As yovaa for rr\v Xeyovtav, which is otherwise free from difficulty.1 — rrtv yvw/ka ) Many long ago read, rr\v ywaTxa <tou. Certainly she had a husband, for she had adulterers, ver. 22. The word <roD appears to be a gloss,2 but it is suitable to the subject itself. But it is elegantly said, woman, for thy wife; either because such an ellipsis is of frequent occurrence, Acts vii. 20, or because the person spoken of here was an adulteress: comp. John iv. 18; Acts xxiv. 24 : and, the woman Jezebel; though the very name of Jezebel would indicate a woman: for she usurped the office of teaching, contrary to that which is becoming to a woman.

read I will send, and Tertullian, who has I will give. The others read /3AA. For the copyists frequently put AA for A in the use of this verb; and idov is usually construed with a present, though sometimes also with a future: Luke i. 20, 31, 48. And the future agrees with this passage, because the condition, unless they shall repent, gives an interval of time: and anoxrevu accords with (3a, Aw: and lastly, in all these denunciations, the sense of the future prevails: ch. ii. 5, yjvfou; ver. 16, TroXe^au; ver. 24, /3aAw, where also many read (3d\\u; ch. iii. 4, ‘7rep/‘7rarri<rov<ri; ver. 9, with idov; ver. 20, s/VgAsuffo/^a/,

x.r.A.

424. "Oooi ovx iypv<n — ovx eyvuffav) The third person for the second. See Yorst. de Hebraism, c. 26. — ov% ’iymtsav) they were not Gnostics. — ra(3u0sa) In Dan. ii. 22, it is used in a good sense, avrog unoxa- XvftTtt (3 aQ'ea xai anoxpvcpa.

25. nA^i/) Amos iii. 2, p“). Septuagint, <rA ^.—dyjpig ov dv j'gw) "Hjcw, derived from the preterite of the verb 7^/, already in the present involves the preterite [/ am come , 1 am present]. And so the future, I will be present , ch. iii. 3, is nearer than the present *V/C°/xa/ itself, when taken alone. Thus, pw, rix g/, rjxov<r/, John viii. 42, ii. 4, iv. 47 ; 1 John v. 20 ; Luke xv. 27 ; Mark viii. 3, note.

1 'H Ksyovaoc is the reading of AC. But Vulg. h , Cypr. 72, “quae se dicit/’ Rec. Text, -nj v ’hkyovaccv. — E.

2 AB h Syr. Cypr. read aov ; but C Vulg. and Rec. Text omit it. — E.

4 6 ipzwuv — buaa, He that searcheth — I will give) Both are joined together : Prov. xxiv. 12 ; Jer. xvii. 10. — V. g.

Whence, Heb. x. 7, 9, Jjxw is used for the preterite TIK2, Ps. xl. 7 ; and thus the Septuagint everywhere: Num. xxiii. 1 (or ch. xxii. 36) ; Deut. xxxiii. 2 ; Jos. xxiii. 14, 15 ; Judg. xvi. 2 ; 1 Sam. xvi. 2, xxix. 6, 10; 2 Sam. iii. 23. There is a remarkable instance in Eccl. v. 14, kncrpt-^tiy ug qxei.

26. 'Ovixui — duffu a vrp) The things which you may suppose not to sound so well in Greek, will sound well when cast in Hebrew mould of thought. See instances, ch. vi. 8, vii. 2, ix. 12 (where the feminine is put for the neuter), 14, xx. 8. There is a very similar construction, K vpiog, h ovpavti 6 dpovog auroD, Ps. xi. 4 ; and so Ps. lvii. 5 (4), ciii. 15. — ew) ruv sdvuv) Ps. ii. 8, 9, a ’/rvjacu nap' speou, xa/' duufu aoi

sdvri rr\v xXripovo/Jjiotv ecu, xa/' rrjv xctrcLGyzoiv tfov ra rrspura rqg yrjg- voi/xavsTg ctvroijg sv peefidw G/dripa, ug <rxsu?j zepu/xeug avvrpi-^/eig a vrovg.

27. n oi/molvsT) In the Hebrew it is CDynn, Thou shalt break them in pieces , Ps. ii. 9, from yjn he broke in pieces , the verb of cognate meaning following, DVSJD Thou shalt scatter them , truvrp/'-^e/g aurovg. The Septuagint, as though they had read in the former passage Cjnn from njn he fed , have rendered it noipanTg ( Thou shalt feed). The Apocalypse, not through imitation of the Septuagint translators, but on its own authority, uses that word, which is peculiarly appropriate. And in other places, when it refers to ancient prophecy, it most befittingly preserves the peculiarity of the Hebrew text : ch. vi. 16, vii. 17, xi. 4.1 * 3

CHAPTER III.

3 2. "E/asXXoi/) Thus the Al. And. Pet. 3, the Cov. Areth. and also Uff. read s (jjiXkw : Er. from the comm, of Andreas, pzXkzi : Leicestrensis and eight others, and also Comp. Arab, s peWeg (a<zo8uvz?v being on this account changed into d^o/SaXAg/i/). This reading of the clause formerly did not displease me, d e,u eXXsg uko6ms?v, in this sense : Strengthen that which remains , which , unless you were here admonished , you were about to lose by spiritual death. There is a very similar

1 Trxpoi rov Hotrpos piov, from My Father) Jesus, when He was living on the

earth, somewhat more frequently said, My Father which is in heaven; but now, simply, My Father; for He Himself is set in the heaven with His Father — V. g.

3 Ver. 1. ovoptu, name) This (a “name ”) does not establish the corresponding reality ; ch. ii. 2 Y. g.

APOCALYPSE III. 3-17.

phrase of Pllilo, r'ov rv\Z apsrijg (3/ov dvyjtxeiv; also, rug -^v^ag rebuff/. And of Heraclitus in Philo, redvf)7ta/isv r'ov sxshuv filov. But that expression of itself appears more philosophical than prophetical. The simple and genuine sentiment must be that, which the Latin imitates, the things which were about to die;l 2 3 and so the A rmen. Copt. Syr.

3. Uuig- rroiav) Regard to its former character (“ how” it once stood) ought to defend the Church of Sardis, that the future hour, whatsoever it shall be, may not be attended with calamity to it.

9. Tuv Xsyovruv) This depends upon r/vac, understood. — a-jrodg, ha) The same construction occurs, ch. xiii. 12, 16.

2 10. T ovg xaroixoZvrag Irri rr\g yijg) Thus the Septuagint often render, when in the Hebrew pNH W* is found: Isa. xxvi. 21, etc. But the word axrjvouv is used of the inhabitants of heaven, ch. xii. 12.

3 12. Naw) A recent error has Aaw.4 See App. on this passage, Ed. ii.

16. 5MsAAw 66 sfxsffai) This is a milder form of speech than if it were spstu <re. Ms A Aw makes a modal6 form of speech out of a categorical. [He implies the denial which is about to take place , in the event of their continuing u lukewarm,” before His Father ; Ps. xvi. 4.

17. "On A sysig) This on is not connected with the preceding words,

2 as, thee ) A most gracious exception in so great a temptation. — Y. g.

3 Bengel is silent, indeed, respecting the pillar, both here and in der Erkl. Offenb. (as S. R. Ernesti admonishes, Bibl. th. Noviss. T. T. p. 70S) ; but I think that it should not be concealed, that he endeavoured to illustrate the phrase in den lx. Reden, p. 155, sq., using these words : — Der Tempel Gottes ist, das Heiligthum Gottes. In demselben eine Saule abgeben, ist eine sehr grosse Ehre. Sie gehoret, ganz in jene Welt, und da ist eine immerwahrende Elire, denn er wird nicht mehr hinauskommen. So lang der Tempel selber steht, wird auch der Pfeiler darinn stehen. Wann einer in der Welt schon etwa viel zu bedeuten hat, ist ein General oder Gesandter, oder Staats-Minister, auf welchem ein Konigreich, als auf einer Saule, ruhet; so kann er uber eine Weile gesturzet und weggethan werden, dass man kaum weiss, wo er hingekommen ist. Aber ein Pfeiler in Gottes Tempel komnt nimmer hinaus. (Comp. Apoc. xxii. 5, end. See also Gal. ii. 9.) — E. B.

4 Viz. in the Elzev. Rec. Text of 1624. — E.

5 Yer. 14. vj dp% vj, the Beginning) Prov. viii. 22 ; Col. i. 18. — V. g.

8 See Appendix on Sermo Modalis.

in which their own on is inserted, on yX/upog el; but with the following words, as the thing speaks for itself. Thus, ch. xviii. 7, followed by on — did, ro\)To. — cr Xo-joiog) A few read on rrXovinog. Such a use of the particle on, for quoting the language of any one, is of frequent occurrence, but not in the Apocalypse.1 See ch. v. 12, xviii. 7, etc. — neKXovrriKu) I have used my riches, and with my gold I have provided for myself many things; for instance, garments. So the Septuagint, <7renXovrr)-/ict, Hos. xii. 8.

18. iXevu, I give counsel) But if the Superior Being in the meantime lays aside His power, that very fact may possibly be the mark of a mind the more estranged, as if the servant is rebuked by his Lord, and the Lord says, I advise you to take heed to yourself. We give advice even to friends , but not while we rebuke them. — 57 aitsyjjvr]) The Hebrew Piny is sometimes rendered in the Septuagint by u/fiyvvri. — xoWovp/ov) namely ayopu<rui, to buy , for the purpose of anointing. [This is the last thing. Riches with clothing precede. — Y. g.] Celsus speaks at large on eye-salve.

19. <X>/Xw) In the case of the Philadelphian Church, He (ver. 9) ijydffriff e ( esteemed it) : in the case of the Laodicean, He <p/\e? ( loves it). The former, with His judgment : the latter, with gratuitous affection [favour]. Comp. John xxi. 15, note. In each passage 2 ayccffcjiv implies something more than <pi\e?v. In the passage quoted from John, the spiritual tie of relationship is of more value than the judgment of Peter. Here, in the Apocalypse, it is a more blessed thing to flourish [be esteemed] in the judgment of the Lord, than to be chastised through mere gratuitous affection. — fyXojffov) Both fyffrbg, ver. 15, 16, and tyXog, are derived from £ew.

20. Tdoi) — , behold — ) The observation respecting retrograde order depends almost entirely upon this very increase of close approach, respecting which see Erkl. Off.

CHAPTER IY.

1. Mercc ravra, after these things ) In this passage there is a great division of interpretations into two paths. For the question arises, Whether the event of the seals began immediately after the writing of the book, or whether it is still altogether future ? The celebrated

2 See footnote, John xxi. 15.

APOCALYPSE 1Y. 1.

D. Lange, besides others, maintains the latter opinion; the former is plainly shown even by the particle, after these things, repeated in this verse. The former expression ( after these things ) connects the vision [with what has preceded], the other connects with the same the result itself. After these things, that is, after those things, which are, which relate to the seven churches and their angels, must come to pass the things, which the Lord will now show. The past and the present and the future, ch. i. 19 (from which verse the expression, after these things, is here repeated), comprise the ivhole of the book which follows: and, as the past and the present are so joined together, that the present, in ver. 11, what thou seest, passes into the past, which thou sawest, ver. 20 ; and again the past, which thou sawest, passes into the present, are, are, in the same verse; so the present and the future immediately cohere, without any hiatus, and the connection between the past and the present is only subservient to the connection between the present and the future. Not only is there no trace of delay from the age of John until the last times, but delay is even openly excluded. Future things, the quick approach of which is evidently declared, ch. i. 1, xxii. 6, are closely connected with the present by the expression, after these things.

D. Lange so explains the particle, after these things, that, according to the prophetical meaning of the seven epistles, after the lapse of the same number of periods of the Church, the seals are completed, etc. Comm. Apoc. f. 62, 73. I reply: I. We have refuted such a prophetical meaning of the seven epistles, in ch. ii. 1. II. If the historical meaning of the epistles is preserved, the particle, after these things, has its limits within the events of the churches in Asia; and this w’ould be the case, even if these churches had a prophetical meaning affixed to them. III. If they were periods, they would not be interrupted by the destruction of the Whore and the Beast, as D. Lange imagines, but they wrould rather extend beyond the millennium and the short time of the loosing of Satan to the end of the world, together wdth the time of the Church itself being a wrayfarer, the change in the condition of which he also makes too great in the millennium (see below, on ch. xix. 11, xxi. 2), and thus they would run out beyond the seals, and trumpets, and vials. lie says, that the chief subject of the Apocalypse is the mystery of the last times, ch. x. 7, xi. 1 5, and following verses. See Comm. Apoc., fob 5 ; Hermen. JEinl., p. 27. It easily happens, that when any truth is gladly received, it is too eagerly declared, and carried beyond its

APOCALYPSE 1Y. 2.

proper limits. Thus this celebrated, man takes the millennium for the half-hour during which there was silence in the seventh seal, the former seals being thus very much crowded together, and all the trumpets being accommodated to this: then, having stated his opinion respecting the mystery of the last times, as the chief subject of the Apocalypse, he presently afterwards assumes, and continually takes it for granted, as though it were demonstrated: fob 9, and 11 at the beginning. This is the hinge of the Apocalyptic system made up by this most celebrated commentator. But by such a method that chief point is extended too much. That is no doubt the subject of the Apocalypse, from the passages quoted (since it is there set forth as such), thenceforward even to the end of the book: but the very words of the text extend the subject of the preceding chapters to a much wider range than he supposes. In them there is no beast, no whore: it is not until after ch. x. that they come forth upon the stage, and that too after an interval. Wherefore the beginning of the judgments upon the antichristian enemies ought not to be reckoned from the seals themselves. See this treated at greater length on ch. vi. 2, xi. 15.

In the same place he so divides the chapters of the Apocalypse, that almost all are deferred to the future. We thus arrange them: —

Chap. I. II. III. contain the Preparation.

IY. Y. the Proposition.

YI.-IX. are fulfilled, as is shown, without any violence.

X.-XIY. are in course of fulfilment, and have been for some time, as is proved by suitable arguments. ✓

XY.-XIX. exhibit things about to take place shortly.

XX.-XXII. look to things more distant.

Whoever has the power, let him subject to the most severe laws of demonstration both his treatise and mine.

2. ’Ey rui ovpuvtiy in heaven) Thus the heavenly court is described. Those things which the Apocalypse everywhere touches upon of heavenly subjects, viz. the temple, the throne, the assembly, the altar, the ark of the covenant, may not inappropriately be illustrated from the writings of the ancient Hebrews. See the Dissertation Y. of Christian Sehoettgenius, appended to the Horae Hebraicae, pp. 1212-1223.

APOCALYPSE IY. 3-G.

3. ’la tc/bi, a jasper) While the Sardine stone is of a fiery colour , and resembles the appearance of blood, the Jasper expresses a whitish red. — Lampe on this passage. — aapbif) Erasmus, with the inferior Latin editions, have ffapblvw : the others correctly, capblu. idffxidi xa) ffapd/u are substantives : comp. ch. xxi. 20 ; but ts^apayd!vw (hpd<szi) is an adjective, and of the feminine gender also, from which, in consequence of the rhythm, that word <sapbhw was interpolated unawares by the copyist, although Wolf thinks that the termination ffocpdivu) is confirmed by the word c^apayb) i/w.1

4. Qpovoi 2 — xa) z/xoffirsaffapag < 7Tpzff6vrzpovg — xa) — tfrzpdvovg ffluffovg) See App. Crit., Ed. ii. The 1st edition of Erasmus is correct : for John is accustomed to mix the cases : ch. i. 16, xviii. 12, 13, etc. — robg) The article with the force of a relative. There are 24 thrones, and 24 elders ; and each of the elders has his separate throne. I -wish that he had weighed the force of this article, who in a recent cabalistic work multiplied the thrones, and those seated upon them. The elders (comp. <xpz<ifi\)rzpot, Heb. xi. 2), and they 24 in number, appear to be so many individuals, the most excellent of the human race; for instance, Adam , Seth , Enos , Kenan , Mahalaleel , Jered , Henoch , Methuselah , Lamech , Noah , Shem , Arphaxad , Selah , Eber , Peleg , Regu, Serug , Nahor , Ter ah, Abram , Isaac , Jacob , Abel, Japhet ( Melchisedech , Job),

5. ’Affrpavoti xai <puvat xai (3poi/rai3) In ch. viii. 5 there are mentioned (3povrai xui uffrpaftai xu i puvui xoti fciff/jjbg ; in xi. 19, uGrpufta} xai <puvui xa / fipovrctl xa i asigfLog xai yfi\aZcc psyakri j again with Epitasis, as far as relates to teitiubv xa) ya\arCav, in ch. xvi. 18, 21. It occasions inconvenience, that the copyists have written lightnings and voices and thunderings, in these four passages, with so little attention to the order: yet in ch. iv. 5, xi. 19, all place lightnings first in order ; in xvi. 18, almost all ; in viii. 5, not one. — scrrd \afinabeg, seven lamps) The Holy Spirit, economically, as Wisdom, mcon, in the plural number. Ch. v. 6, the text explains itself.

6. 'rig OaXatfia vaXivvj, as a sea of glass) The force of the particle ug, as, falls more upon the word, of glass, than upon the word, sea ; and the word, sea, is here used with somewhat greater literalness than the words, of glass. For a certain depth is denoted, and that both fluid and transparent , although not flowing, but standing

1 AB read aetph'a : Rec. Text, without good authority, aetpblua. — E.

2 So Rec. Text and Tisch. But Lachm. with A, Gpouovg. — E.

8 AB Vulg. have (pai/xl xod fipovrod : Rec. Text, without good authority,

calmly. Comp. ch. xv. 2, where both the expression, as a sea of glass, is used, and also a sea of glass, being the same as to substance, as I think. So John vi. 19, ug crabiovg e/xotiwevre, where ug properly relates to the number. Vitringa departs further from the meaning of a sea, when he explains it to be a street or pavement. — ££a) There is a wide difference between ^uov and Qypiov. (puosig ^uuv xai Qv^obg 6r,piuv: Wisd. vii. 20. These four beasts are living emblems and ornaments of the throne, denoting a nearer admission than, the 24 Elders. \_In German you may call them Lebbilder, as Mannsbild, Weibsbild. — V. g.] Let their confession be looked to, ch. v. 9 ; whence they are accustomed to be spoken of, as being most closely connected with the throne, as though they were parts inserted into it.

8. "E^ov) Er/pvj Er. (without the sanction of the other copies of Andreas) and Bar. L. ; styov, Hunt. The dvd is thought by Wolf to require the plural form of the verb : the singular however occurs, Apoc. xxi. 21. The others, with great agreement, have iypv or dyov} —1 2 3 yepmaiv* h(p8u\[Lojv) Uffenb ., a recent book indeed, has yefiovffiv opQaXpovg ; but that this was the reading of others also, you may collect from And. /., who substitutes g^ovra opdaX/xovg. The same Uff., ver. 6, has also ys/xovra bcpfaXpovg. Perhaps more MSS. have the same variety, which may have been overlooked by collators. The verb ysjuu is found with a genitive and accusative together, ch. xvii. 4. — clyiog , ccyiog , dyiog , holy , holy , holy) Some copyists wrote this nine times, in accordance with the liturgical custom of the Greeks ; but John, as Isaiah, wrote it three times. And in John the four beasts raise this cry to Him that sits upon the throne, that is, the Father, from whose right hand the Lamb, that is, Christ, takes the book which is sealed with seven seals. The Tpuidyiov , as the Greeks term it, occurs also in Psalm xcix., where, on the announcement of His Majesty which is about to display itself, of His Justice which already displays itself, and of His Mercy displayed in time past, there resound three addresses on the

1 A has ‘iftuv : so Lachm. and Tisch. B, g^ov. Rec. Text, dxou > so ^ul&- “ habebant.” Either of the former, as being the more difficult, is less likely to have come from transcribers. — E.

3 So AB Vulg. ; but Rec. Text, without good authority, yspcovrx. — E.

APOCALYPSE IV. 9—11.

subject of His Holiness. And, as in that instance, so this Apocalyptic Tpiffdyiov also in the text itself, points out its own meaning in relation to itself:

Holy, He who was :

Holy, He who is :

Holy, He who is to come.

He showed Himself as an object of holy worship, in the creation of all things: He shows Himself further more fully as an object of holy worship, in the governing of all things: He will in the highest degree show Himself an object of holy worship, in the consummation of all things. From Him, and through Him, and to Him are all things: to Him he glory to all ages. Castellio is not inconsistent with those things which we said on the subject of Holiness in the German Notes; for, according to his explanation, BTJp is Augustus, as T. L. Bunemann observes in the Index of the Bible of Castellio.

In a similar hymn, Isa. vi. 3, there is added, the earth is full of His glory. But in the Apocalypse this is deferred, until the glory of the Lord fills the earth, His enemies having been destroyed. See ch. v. 10, xi. 16, 17, 18, xix. 2. By the use of which passages, we collect, that the four beasts are more occupied, while the action is in heaven; the elders, while it is extended to the earth.

9, 10. "Ora v duxrovff/ — cretfouvra/) Each future expresses a simultaneous act of giving of glory on the part of the beasts and on the part of the elders : and, at the same time, it has a frequentative force : As often as the beasts give glory, immediately the elders fall.

11. ©lA pleasure [wilff) psn, a free and gracious will. — Uriffdr\<juv) They are created , that is, they remain in existence. There are other expressions very similar : he shall he blessed , that is, he shall continue blessed, Gen. xxvii. 33 ; 1 have written , that is, I do not change it, J ohn xix. 22 ; is tamed , that is, permits itself to be tamed, James iii. 7 ; shall be changed , i.e. shall undergo a change, and continue changed, Heb. i. 12. [Creation is the foundation of all the other works of God, and therefore it is the ground also of all the thanksgiving which arises from His creatures. — V. g.J

APOCALYPSE V. 1-4.

CHAPTER Y.

1. B/jSx/ov, a book) There were not seven books, but there was one only, sealed with seven seals. — seuk v xa i s %ukv) So Ezek. ii. 10 : xs(pu\/g (3/(3\jov — xa/ 7)v sv aur/j y^ypa^f^zva ru z/jj^poakv xa/ ra onitidev. And it is possible that the copyists may have introduced into this passage Zmakv for e%ukv, either from ch. iv. 6, or from the passage just quoted from Ezekiel. ’'E/ywpoffkv and ontokv are opposed to each other, as are seukv and s%ukv, But since in Ezekiel the expression is “VinNI D\3D, s&ukv xai ovurkv is defended from the Hebraism. The Philocalia of Origen1 has ovuskv by itself. — eppayTtiv s vra, with seven seals) This prophecy abounds with instances of the number seven , of which four are most copiously described : the seven angels of the churches ; the seven seals of the sealed book ; the seven angels with trumpets ; the seven angels with vials. The churches are a model, to which the Universal Church of all climes and ages, together with its teachers and pastors, ought to be conformed. The seals represent all power in earth and in heaven, given to the Lamb. By the trumpets the kingdom of the world is violently shaken, so that it at last becomes the kingdom of the Lord and of His Christ. By the vials the beast is crushed, and whatever is connected with it. We ought always to keep before our eyes this Summary . Thus the whole of the Apocalypse runs on in its own natural order. The division of these sevens into IY. and III. will be explained below. The hypothesis of VII. periods of the Church, represented not only by VII. churches, but also by VI I . seals, VII. trumpets, VII. vials — other groups of seven in the Old and New Testament being drawn out to the same hypothesis, — has greatly enervated the Theology of many, especially that which is exegetical.

2. ’i o%upov, strong) Ps. ciii. 20.

4. "ExXa/oi/, I wept) By an excellent example, John places himself as an eager and teachable learner of the Apocalypse. Comp, ch. x. 10, xvii. 1, xxi. 9, xxii. 8. They are far from perceiving the meaning of John, in this part at any rate, who seek anything rather than the argument of this book, as opened by the Lamb ;

1 And the sainted author exhibited that ( reading ) also in Vers. Germ, of the New Testament. — E. B.

A Syr. and some MSS. of Origen have ovtokv, B, e%ahv; Vulg. “foris.” — E.

APOCALYPSE Y. 5~9,

and who think themselves indulgent, if they concede a pardon to others who do seek it. The very things which even angels had desired to look into during the time of the Divine silence, now, after they have been brought to light and shine forth in the word of prophecy, though they ought to be known and admired to the glory of God, are despised by wayfaring men as circumstantial and useless. — croXO) So <xoXvy Luke vii. 47. — awT^ai) See App. Crit., Ed. ii., on this passage. An inelegant arrangement of the words is produced, not to open, not to read, not to see. In ver. 1, John saw the book; in ver. 4, he says that the book could not be seen, an expression which itself means, be read: although the language, without the word read (avayvuvai1), is more royal, and better adapted to the majesty of the Lamb.

5. E/% one) Without doubt one of those who rose with Christ , and ascended into heaven : Matt, xxvii. 52. It appears to be the patriarch Jacob , because , according to his prophecy , the name of lion is given to Christ : Gen. xlix. 9. John Gerhard and others in Richter on this passage, and in Yiet. But Cluver judges that this, as far as it respects Jacob , is uncertain .

6. ’A puov) ’ Afjjvhc is used absolutely, John i. 29; 1 Pet. i. 19:

now, apviov is used, with reference to the flock about to follow Him. K pi'ocj aftv'og, and updov differ in age. Orig. t. 2, f. 140, on John i. 29. ’Apv/ovya young lamb; as far, however, as it combines the idea of the male sex, it properly looks to the taking the lead of the flock.2 •

9. ’ndrjv xaivriv) So Ps. cxliv. 9, dbr\v xa/i/jjv ; but in the other Psahns it is astaa xaiv'ov. — ?x rxdGr\g (puXijg xai yXdnfcrig xa / Xaou xai edvovg) So, ex rravrog edvovg xai <pvX wv xa/ Xauv xa/ yXuffauvy ch. vii. 9 ex ruv Xa&v xai (pvXojv xa/ yXuaauv xa/ edvuvy ch. xi. 9 ; inci ‘iracav tpv} /) i xa/1 Xu bv xa/ yXuffffav xa i edvog, ch. xiii. 7 ; kuv edvog xa l (f>vXr\v xai yXuvaav xai Xabv , ch. xiv. 6. So, commonly, buti XaoTg xai edvsffi xai yXuxjcaig xai (3affiXevcn noXXo7gy ch. x. 11 ; Xa oi xai oyXoi xai edvr\ xai yXobffffai, ch xvii. 15. In these passages yXdcffaiy edvij and Xaoi , are

1 So Rec. Text, without good authority, reads. B Yulg. Orig. 2,52 5c, Cypr. Hil. omit dvayvavou. — E.

2 ’A pcvog is used in the Gospel of John, which describes the life and death of Jesus, as the paschal , sacrificial Lamb. In John xxi. 15 alone, dpvtu is used: so in Rev. also, dpviov. ' Apvlov, being a diminutive, expresses endearment ; viz. the endearing relation in which Jesus, now glorified, stands to us, as the consequence of His previous relation, as the sacrificed dpwog on earth : so also our relation to Him : He the “ precious Lamb,” we one with Him and His dear lambs; Isa. xl. 11. — E.

APOCALYPSE V. 10-12.

always mentioned; but instead of puXSv, oyXoi is used once, and SuffiXsTg once. The number of four, therefore, is always preserved, having regard to the four quarters of the world. The number of three is used, Dan. iii. 4, 7, 29, the tribes (in Hebrew) being excepted; that is, the Israelites.

10. Abroug — y.a! (3a<n\sv<rov<nv) See App. Crit., Ed. ii., on this

passage. Comp. Matt, xxiii. 37, and Jude ver. 24. So also sv

ccurjjy for sv Co/, ch xviii. 24 ; r\ Xsyovffa sv rr\ xccpdicp avrtjgy for Gov,

Isa. xlvii. 8, 10. In this passage the Hebrew construction of the

third person for the first has a graphic relation to the redeemed , and

at the same time has a more modest sound, than us, priests,* etc. —

crowns before the throne do not call themselves kings , in the sight

of the great King , although their priestly access has such dignity,

that the powder of reigning on earth cannot certainly exceed it. In

like manner, in ch. xx. 6, they who have part in the first resurrection are called priests, and are said to be about to reign; and

earth) ’E nr) here denotes locality, as ch. iii. 10 and everywhere: or

Matt. ii. 22. And thus the Septuagint, Judg. ix. 8 ; 1 Sam. viii.

to assert, from this phrase, that these remain on the earth, though

they rule over the earth. The elders were meek (comp. Matt. v.

5) : but the flock of the meek independently is much larger.

11. Mup/uSsg yvpiaScov xa/ yiXiudsg yiXiudoov) fivpiotg is ten thousand ; /m jpiddeg (if only you understand dvo , as ch. xii. 14, xa ipovg, that is, dvo) are twenty thousand. Thence myriads of myriads are 200,000,000 ; and so moreover thousands of thousands, 2,000,000. The lesser number added to the greater forbids both of them from being taken too indefinitely.

1 AB Amiat. MS. of Vulg. Memph. Syr. read uvrovg. Rec. Text, with h Cypr. 291, reads yipc&g. — E.

2 Which reading , though it was preferred in Ed. maj., was yet thought inferior to the other, both in the Gnom. and in Ed. ii. and Vers. Germ. — E. B.

3 Hence the margin of Ed. ii. reckoned among the better supported readings

The sevenfold subject of their acclamations answers to the seven seals, in the first four of which are contained visible things, in the remaining three, invisible things, subject to the Lamb.

13. TLav Kriff^a — h auroTg, every creature — in them) All the works of the Lord in all places of His dominion : Ps. ciii. 22. — xa / ra sv ubroTg, rruvrug ijxovffa Xsyovrug) This reading is supported by the greater number of copies.1 A few have changed nuvrug, or even Xsyovrag, into the neuter. Ta h abroTg is put absolutely, as ch. x. 6. And this, -rai/ras #xov<ra XsyovToiC) admirably comprises the harmonious song of all the inhabitants whom the four quarters in the universe contain.

14. Ka /' ‘TTpottHvvriffav) With this word the paragraph ends in all the copies. See App. Crit., Ed. ii., on this passage. It is the part of piety to cut out such additions, fear being laid aside.2 The shorter reading, xa/ •zrpotfgxuMja’av, and they worshipped , denotes the worship paid both to Him that sitteth upon the throne and unto the Lamb. Comp. ver. 13. npoaxoviTv is often put absolutely : ch. xi. 1 ; John iv. 20, xii. 20.

CHAPTER VI.

1. Ka/', and) By the first four seals it is shown, that all the public times of all ages, the flourishing condition of empires , war, supplies of provisions, and calamities, are subject to Jesus Christ : and a specimen of the first seal is intimated in the east, which followed in the reign of Trajan; of the second, in the west; of the third, in the south ; of the fourth, in the north and the whole world. For it was towards these quarters of the world that the lion, the ox, the man, and the eagle were looking. — wg pcovq (3povr/ig) See App. Ed. ii. On the nominative case, ywrfl which displeases Wolf, but does not displease Valla, see below at ch. xvi. 13. — -ep%ov , 7de) Wolf has curtailed my words on the subject of this call : I would have my

A reads odgtog ; Rec. Text, oi^iov. — E.

1 So Vulg. and B. But A, tt uutu. — 7dyouroc : so Rec. Text. — E.

2 ABC Vulg. refute the addition in Rec. Text and h, t^auri eig roi/g oti&iuecg ruu ctiavav. — E.

3 ABC read Quuyi \ Rec. Text, <pmi}g ; Vulg. “ vocem.”

APOCALYPSE VI. 2.

readers seek for my opinion, if it is of any consequence, from the Apparatus on this passage.

2. "I nnog Xeux.bg, a white horse ) D. Lange altogether applies these seals to the future, Comm. Apoc. f. 73, where he uses five arguments :

I. From the figures of the seals. I reply, The Past, when rightly explained, agrees with them.

II. From the failure of the reasons on which Vitringa, together with others, relies. I reply, Better reasons both exist in abundance and are brought forward. See on ch. iv. 1.

III. From the parallelism of Matt. xxiv. 6 and following verses with the second, third, fourth, and fifth seal. See fol. 83, 257. I reply, That the end, in Matt. xxiv. 14, denotes the destruction of Jerusalem, is proved by the whole connection of the discourse, and especially by the particle ouv, therefore, ver. 15, and the question of the disciples, as Mark and Luke represent it. A similarity in the plagues inflicted in each text does not imply that the plagues themselves are the same. See above, p. 135 and next.

IV. From the parallelism of Zechariah vi. with the same seals. See fol. 84. I reply, In Zechariah there is not one horse only of each colour, but there are more, and they too joined to chariots: nor are the colours entirely the same (D. Lange undoubtedly puts paleness for whiteness ) ; nor is there the same order of the colours; nor is there the same road to the four quarters of the world, nor the same expedition. In the first seal he applies the white horse to the conqueror, Christ; in the third, the black to the dearness of corn: in what manner this is parallel with Zecli. vi. 6, 8, cannot be shown.

V. From the connection [of the seals] with the trumpets and vials. I reply, As this celebrated interpreter too much extends the epistles, so he also too much compresses the seals, trumpets, etc. The vials almost exhaust the whole of that space, which he supposes to be represented also in the seals and trumpets. There are four distinct spheres, each of which has its own subject-matter agreeing with the titles, churches, seals, trumpets, and vials; and where they are explained distinctly [as distinct from one another],

APOCALYPSE VI. 4~9.

they obtain an amplitude worthy of this prophecy. In such a manner the true explanation preserves the natural arrangement of the book; but if this is once laid aside, there is nothing which the ingenuity of man cannot divide and put together, and congratulate itself on the discovery of the truth. As far as relates to the system of the venerable D. Lange, the little season under the fifth seal, the 42 months and 1260 days in ch. xi., the 1260 days and the short time, and the (1) time, (2) times and half a time, in ch. xii., the 42 months in ch. xiii., and the short space in ch. xvii., which are periods of times, differing both in every kind of way, and widely and elegantly, are not only regarded by that system as equal, but are also put for one [period], and that a period of three years and a half, and the seals and trumpets are arranged in accordance with that hypothesis: Comm. Apoc. f. 16, 115, etc. : they who shall duly weigh the same, f. 15, 88, 95, 133, 143, etc., will perceive how many things are moved from their place and disarranged by this view. In his Epicrisis, for instance, p. 390, he has not sufficiently weighed my arguments, from a reliance on those things, which he had before written.1

4. Tijv e/pijvriv rrjg yr\g) See App. The shorter reading is generally the genuine one. — ha) See App. [Most dreadful wars are signified.— V. g.]

5. MsXag) The Greek poets call the famine which this horseman would inflict on men, were he not withheld, a/do^a Xiju'ov, Xifibv aiavr\, that is, black, gloomy : and the Latins use the same epithets.

8. XXupoc) yXwpbg, ch. viii. 7, is green ; but here it is pale, dyjpbg, which sense is confirmed by Eustathius : as also the Septuagint renders the Hebrew p'Y’ by each of these Greek words. — s^ovoia 1<k\ ro rWaprov) There is a similar construction, hiel with an accusative, ch. xvi. 9. — sv Qavu rw) by pestilence. “QT pestilence; Septuagint, duvarog, Ex. ix. 3 ; 2 Sam. xxiv. 13, and repeatedly. \_An accumulation of different calamities. — V. g.]

9. Ka /, and) The fifth, the sixth, and the seventh seals relate to invisible things ; the fifth, to those who have died well, namely, martyrs ; the sixth, to those who have died badly, kings, etc. ; comp. Ezek. xxxii. 18, and following verses ; the seventh, to angels, especially those illustrious ones, to whom the trumpets are given. — ■jffo-/.dru) With this agrees that which the seventh of the brothers

1 vtxcjv, conquering ) Shortly after the publication of the prophecy, the Roman Empire breathed nothing but victories. — V. g.

AFOCALYPSE VI. 11.

says, 2 Macc. vii. 36, ot [t \v yccp vvv ^asrspot &ds?^<pof fipccyfiv ‘bneveynuvreg •nrovov dfjvdov fajjg YIIO diadijxriv ©sou crg-Trwxatr/ : for which the Latin translator, For my brothers, having now sustained moderate pain, have been brought [effecti sunt] under the covenant of everlasting life. Not only the Church fighting under Christ, as the world does under Satan, but even the Church in its consummated state, and the kingdom of darkness, are described in this book. Moreover, the actions of the forces of the good and wicked alike on the earth, and their removals from it to a happier or more wretched state, succeeding one another at different times, distinguished by various degrees, celebrated by various applaudings, and the increments of the expectation itself and of the rejoicing in heaven, and of the terror itself and punishment in hell, are at the same time shown. See ch. iv. v. vi. vii. xiv. xix. and following, and the notes.

11. A vroTg huaru1) You may with reason doubt , says Wolf, whether John wrote avroTg kx&oruj. But he wrote Ifuv g/caorw, ch. ii. 23 ; and so Luke, ch. ii. 3, and Acts ii. 8, wuvreg, sxuarog’ ripsTg, sxaarog : Paul, Eph. v. 33, 7g sxaffrog. The very expression, avroTg gxatfrw, occurs, Ecclus. xvii. 14. They who have not admitted the joining together of the plural and singular number, have made various changes : some of them have omitted exdffru, Mill incorrectly giving his assent, Proleg. § 1003.2 — XP°V0V) Others, xp°vov pixpov ; and Wolf defends that reading. He says, John uses the same phrase below , ch. xx. 3. From that place, in fact, some have introduced the adjective into this : for the copyists everywhere delighted to insert adjectives, lest the style should appear too abrupt. Whence also Augustine , in his second book against Gaudentius, c. 19, uses it more than once ; and Jerome , in his treatise on the Perfect Man, thus has it. But this XP^0^ which is the subject of ch. vi. 11, ends by a long interval before the beginning of the little season {pixpoo xp°vov)i which is the subject of ch. xx. 3. Wolf subjoins : It certainly might have done much towards the arousing of those souls , if they understood that the delay of the Divine judgments would only be for a short time. It was this indeed which induced the African writers to add fuxpbv,3 as a solace to the martyrs (comp. Coll. Antithet. of Antonius, p. 909, on precipitate hope) ; although in cases where the delay is in

3 B is the oldest authority for the omission of pt.tx.p6v : so Tisch. But AC Vulg. h , Cypr. support it ; so Lachm. — E.

APOCALYPSE VI. 11.

reality not short, they who affirm that it is short, cause an arousing which is not lasting. The best consolation is in the truth itself, which, in the meantime, by the form of speech in which it is veiled, softens down the more unfavourable points which are from time to time mingled with those more joyful, as the long-continued delay in this passage. As to criticism, I have nothing here to add to the Apparatus, except the explanation of Apringius, which is as follows: But because the everlasting recompense of the saints and the damnation of the wicked is about to come at the last time, it was said to them that they should wait, and for the comfort of the body, etc. He makes no remark respecting the shortness of the time. Xpovov is used absolutely, as Iff} XP°V0V> without an epithet, Luke xviii. 4 ; on which passage E. Schmid remarks, that xpovov is frequently used absolutely also by Homer. But it is used also, Acts xix. 22, and Isa. xxvii. 11 in the Septuagint. Xpovov is the reading which is supported by the most ancient, the most numerous, and best authorities, short, natural, without any adulteration, and, as the interpretation now demonstrates from the structure of the whole book, necessarily true. D. Lange places a short time from the crying of the souls to the time of judgment and vengeance, Comm. Apoc. f. 81, and everywhere. This is one of those passages, in which the labour spent by this illustrious man upon the Apocalypse would have produced greater fruits, if he had more thoroughly weighed the arguments for the true reading. The prophecy refuses shortness as applied to this time. Its subject extends itself from the time of John through the ages of the world which still remain, and which are not much fewer than those which have passed, by a continuous thread to the end of the world: and yet it shuts up many things into periods of times of considerable length, which are definitely expressed in their proper places: all other things are done lv rayt', quickly. Therefore the Lamb immediately, and in rapid succession, opens the seven seals, the fifth of which contains the souls crying out. This cry, this complaint, long afterwards, IN the same words, is transposed into a song, ch. xix. 2 ; then at length, namely, when the judgment of the saints and apostles shall be passed upon Babylon or Rome, ch. xviii. 20. Therefore two classes of martyrs are pointed out: the one under heathen Rome; the other under papal Rome. The former are ordered to take their rest until the latter are added to them: the age of John already had the former; the thirteenth century bore the first-fruits of the latter. To the former, therefore, while they were expecting the latter, there was not (tnip'og xpovog, but

APOCALYPSE VI. 11.

truly xp°vo$' As wpte has a special meaning in this book, ch. xii. 12, 14, so also has xpo vog, which even in Latin we call chronos (derivatives of which word are not unknown to the Latins), that the time nuipbg may not be confounded with it. Chronus has lllli years, as we show in its proper place; and this Chronus flowed on from the year 98 to 1209, or from the first year of Trajan to the Crusade stirred up against the Waldenses by the zeal of Innocent III. Before this the Pope had never been a bloodthirsty persecutor: afterwards he never ceased to be such. To this Chronus is opposed No longer — a Chronus, ch. x. 6, whence there is a beautiful antithesis between the two passages, xpovov ’in, %p6 vog ovxen. The expression Non — Chronus itself includes times of sufficient length, expressed, ch. xi. and xii. and xiii., and yet a Chronus exceeds a Non — Chronus in length. How correctly these things are spoken, however paradoxical they are, the truth will bring to light, but after a time. I will here make a remark, which applies to all passages which have any indication of time. The times are not entirely determined from facts, much less are facts from times: but they afford mutual aid to each other, so that the event may be definitely distinguished.— swg, until) A Chronus is placed between this answer and the beginning vXripaoeug, of the fulfilment, as there were four kings of Persia between the prophecy and the destruction of the fourth king: Dan. xi. 3. After a Chronus, u brethren” are to be added, by the continual slaughter of whom, accomplished under the fury of the beast, the promise is fulfilled. The Chronus extends to the times of the beast; when these are elapsed, the judgment takes place. — <7r\ripu0ooffi) Comp. Al. Lot. most suitably have this passive form: many, with Andreas of Caesarea, have the neuter poxtoxn.1 Erasmus alone has the middle form, xX/ipuffovrcu (although the construction required the subjunctive) ; and, in what manner he proceeded in revising the Apocalypse, I have shown in the Apparatus, Fund. Cris. § xvii. But since that discussion is not specially suited to any particular text, I greatly fear, lest many readers should pass it by, and consequently, in particular passages of the text to which it ought to be applied, should be the less prepared to judge. Wherefore I have considered it my duty, in these annotations also, to put forward some of the strong points of my argument. I will here speak what is suitable for the subject.

APOCALYPSE VI. 12.

I. ) Erasmus had only one manuscript on the Apocalypse, the Reuchlinian.

II. ) The Reuchlinian copy was the commentary of Andreas of Caesarea upon the Apocalypse, and this had rb ztfasvov, or the text inserted amidst the commentary.

III. ) Erasmus wonderfully extols the antiquity of this manuscript. It undoubtedly had a good text, and that in some places of singular excellence; but that it was likewise mutilated, is understood from this, that Erasmus was both ignorant of the author of the commentary, and supplied a part of chapter xxii. from Latin editions. He himself acknowledges the former point in his Annotations upon the New Testament, and the latter in his Epistles.

IY.) The edition of Erasmus is often so different from the Complutensian edition, and from all the MSS., especially those which have been duly collated, and from all the versions and fathers whose opinions are on record, and from the remaining copies of Andreas himself, that it agrees with the Latin MSS., and those of an inferior character, and which are refuted by the Latin MSS. of a better class, sometimes also with Ticonius, or his faulty edition; and it introduces into the text Greek words which are at variance with the usage of the Greek language.

Y.) Not a few of such passages occur to us while we make these remarks; and in such passages, there is no doubt that the Reuchlinian MS. was worn out by its antiquity, and that Erasmus patched up its deficiency from Latin copies. In this passage, therefore, Erasmus has given nXriputovrai from the Latin compleantur, and he has easily laid hold of the middle voice, answering to the nearest verb uMKuvffuvTai. As often as anything of this kind occurs to Erasmus, his revision has not even the weight of a single MS. ; nor do any centuries of subsequent editions make his conjecture better, in opposition to all the MSS. I sometimes speak roX/xriporspov, more boldly and confidently, not indeed through want of modesty, but that they may be excited to perceive the truth, who too superstitiously defend the particular edition, whatever it is, to which they have once been accustomed. WkripwOobgi is used in this passage with reference to the completing of the number of the martyrs.

12. Tj \v exrqv, the sixth) See notes at ver. 9. D. Lange, Comm.

APOCALYPSE VII. 1.

Apoc., f. 11, says, that it is proved hy the agreement of almost all interpreters, that the events of the sixth seal are future. But almost all interpreters, with the exception of those who refer it to the very consummation of the world, interpret it of the past; as even the Apocalyptic Parallels of Sentiments by Jungnitius teach, p. 138, and following. As far as relates to the subject, he has not proved that this seal refers to those things which are about tc take place before the end of the world, and have not however as yet. taken place: and yet on this theory he has built up the whole mass of his superstructure, fol. foil. Wherefore this ought to have been demonstrated as firmly as possible. We lately vindicated the passage from Matt, xxiv., to which there is a parallel in Luke xxi. — o rjXioc — j) ffeXqvq,1 the sun — the moon ) They are here taken in their literal sense. There is a description of the alarm occasioned to the dead by that condition of the universe which there shall be at the last day: an alarm occasioned at the time when the Apocalypse was written: which even at that early time truly said, it is coming. [It is plain that these things cannot he referred to the destruction of the wTorld itself; for there follows at length (not until after the sixth) the seventh seal, containing many things, and those of importance: nor to any other judgment, to he put into execution against enemies; of whom, in fact, the mention is made afterwards. In like manner, under the fifth seal, it was revealed to the souls under the altar, out of favour to them, what was being done on their account. The beginning is made from the earth; as ch. xx. 11. — V. g.]2

CHAPTER VII.

1. ”A vifiog, the ivind) The winds in this passage denote the assuaging mitigations of threatening evils ; for the holding of them hack hurts , ver. 2. A remarkable allegory.

Ver. 17. r<V, who) They who are freed from wrath to come, having fellowship with the Lamb. — V. g.

APOCALYPSE VII. 2-6.

2. ” A Wovy another) This other angel is distinguished either from the angel who makes proclamation, ch. v. 2 ; or from the four angels who hurt, in this passage.

*3. we may seal) By this sealing, the servants of

God out of the tribes of Israel are preserved, all along from the time of John, against the calamities which threaten under the seven trumpets. Before this there had been no need of sealing, before the danger. The ancestors are sealed at one time, and their posterity at another. If the ancestors were slain, there would be no posterity. Under the trumpet of the fifth angel, not even are those slain who are not sealed; much less, therefore, are they slain who are sealed.

4. T (fpariX) Israel in the strict sense is denoted. For this book pronounces literally respecting Israel many things, which some take in a figurative sense. Israelism , as H. More terms it, Book i., Synops. proph., cap. 4, ought not to be too much extended. Lampe rightly says, that the Jews ought to he sought for in the Apocalypse ,* more than most interpreters have found them. Medit. anecd. in Apoc., p. 261.

5. 6. Awdsjca ^iXiadsc, twelve thousand) We ought to take the twelve thousand twelve times with such exactness, that they may amount altogether not to 143 or 145, but to 144 thousands. Bound numbers often have an exact value : see Jer. lii. 30, where a total of 4600 souls is made up of numbers by no means round, preceding in the same place. Perhaps there are so many heads or fathers (just as in Bom. xi. 4, men , not souls, are enumerated), together with their posterity. [The twelve tribes [ die zwolf Stamme] are mentioned hy six pairs. — Not. Crit.]

6. NspdaA/^* Mawffffij, Napthali : Manasseh) Dan is omitted , because that tribe had now long ago fallen away to the single family of Hussim , as the Hebrews say ; and this family itself seems to have perished by wars before the times of Esdras. For in the Chronicles , where the posterity of the patriarchs is mentioned , Dan is omitted. And perhaps this is predicted in Amos viii. 14. John of Antioch relates that a few survived of the tribe of Dan , and that they fled into Phoenicia. — Grotius. It is not so much that Dan is omitted, as that his small numbers, concealed under Manasseh, are joined with Napthali, whose brother he was by the same mother. \_For Nap-

1 ocko ductro^yjs falov,from the rising of the sun ) It was from the east, therefore, that the plagues began. — V. g. — tyiv yviu xa,l rvjv Odhotwoiv, the earth and the sea ) Here the trees are also mentioned. The earth is Asia ; the sea, Europe; the rivers (ch. viii. 10) and the trees, Africa — V. g.

APOCALYPSE VII. 9-12.

thali alone, unless this is here tacitly implied, throughout the whole series, would not have his brother by the same mother mentioned in connection with him. As for the rest, Levi, in this enumeration, occupies his own place again, and two portions are given to Joseph, the one in his own name, the other under the name of Manasseh. — V. g.]

9. M era raura, eido vy xccl tdoii oyXog <7roXijg — effrursg — ‘Kepi^e^XYifievoog^ x.r.X.) A Middle reading i1 whence some reduce the whole paragraph to the nominative, others to the accusative. The mixture of cases displeases Wolf : which indeed is frequent in this book. In this passage is described oyXog, a host of the blessed, to which there is a Simultaneum2 with the sealing previously described, and with the subsequent trumpets, under which the plague does not touch those that are sealed. Into this place this iyXog falls, in its own order, after their happy departure from the world. Afterwards more companies of this kind are mentioned : ch. xiv. 1, xv. 2, etc. The degrees of happiness are various and very different ; but the lowest of them, speaking by comparison, is now above all need of cleansing. — ex Tavrog eOvovg3 xai (pvXuv xai Xuw xai yXuaacov) In such an enumeration, the other passages either have the plural number four times, or the singular four times : see notes on ch. v. 9. In this passage alone the singular is put first, and then the plural three times, and not without reason. This multitude is led forth out of the whole human race. That race is one eQvog, all along from its origin : Acts xvii. 26. But in progress of time, wdiile Adam himself was alive, it was multiplied, and separated itself both into tribes and peoples, and languages.

10. Kpdfyvti) So all the MSS. A copyist of Andreas has in his haste caught up xpdfyvreg, from the rhythm, Xeyovreg. The Augustan copy of Andreas itself has xpdfyuai.4 * 6

5 12. 'H njjjri) The Apocalypse everywhere divides sevens into

1 C and Rec. Text have o 'xfiog %o Ay? : Ah Vulg. Cypr. 272, 310, have o^Aoi/ ncokvv. 'E arureg, Ah Vulg. Cypr. : * 'Rotutuv, C : '’EaruTxg, B. Ueptfiefi\Yipevovs, ABC: — pceuoi, Vulg. and Rec. Text. — E.

2 See Append, of Technical Terms. — E.

3 Vulg. has “gentibus;” h Cypr. 272, 310, “tribu, populo, lingua.” But ABC support Beng. — E.

6 vj (tut no tot, salvation) God enriched them with the salvation which they proclaim. More sublime doxologies follow at length. — V. g.

Ver. 11. Totvreg, all) This word is not yet found in ch. v. 11 [where mention is made of “ many angels,” not “ all”\ — V. g.

APOCALYPSE VII. 17.

four and three, as we show in its proper place. Now, when all the angels say, i] tvXoyia xa/ 7] do£ a %a) tj <ro<p/a y.ccl 7} eu-^apiisria, (xaj) 7] rifjjr\ xa/' 7] dvvafiig xai 7j i<sypg r& 0?a) Tjfiuvj the first four acclamations have reference to the trumpet of the first, the second, the third, and the fourth angel; the remaining three, to the trumpet of * the fifth, the sixth, and the seventh angel. Therefore if xa/ is omitted before 7) ri/u>7j, the sentiment begins as it were afresh. The Latin, indeed, omits the particle “and,” and with him Ambrose Ansbert. Nor does that appear worthy of neglect: for often, in a passage containing many connecting conjunctions, some clauses are put without a conjunction: Ex. xxiii. 23, xxxii. 2 ; Jer. i. 10. The Greek copyists easily supplied xa/ : and in this passage befittingly in the seven words, — the hymn is distinguished into a set of four and a set of three. I definitively decide nothing in this case. Let the reader judge. [Moreover, this hymn is appropriately inserted in the description of the multitude adorned with white robes: when immediately afterwards the trumpets are delivered to the seven angels. — V. g.]

117. "Or/) '3 preceded by not , often has the meaning of but. — dva /xiffov rov dpovov) iv rov Opovov John saw rb dpvtov : ch. V. 7.

In this place alone he says, dvu fism rou Opovou: comp, ava gsaov, 1 Cor. vi. 5. — gV/ %co7jg1 2 ay ydg uddruv) The natural construction would be, err) nTiyug uduruv %w7jg; but is put first for the sake

of emphasis (as ffapxog, 1 Pet. iii. 21), and any dg vddruv is, as it were, one compound word, so that it may be, zu den Lebens- Wasser - brunnen. See App., Ed. ii. — lx) Again see App., Ed. ii. Wolf joins drrb and lx, below, ch. xxii. 19. And thus in one sentence John may have written lx, and below d^o.3

1 Ver. 14. oi Ipxopceuoi, those who are coming ) Therefore their number is not yet complete, and for this very cause so much the less to be exactly defined (Ver. 9). — h tm uipcart rov oLpvtov, in the blood of the Lamb ) The number of this multitude cannot be reckoned ; and therefore it comprises the blessed dead even of the Old Testament : and they have their own part also in the blood of the Lamb. — V. g.

Ver. 15. bid touto, therefore) No one is permitted to come forth into sight, unless he is clothed with a white robe. — V. g.

2 AB Vulg. read : Rec. Text, without old authorities, Cypr.

changes the order, “ fontes vitae.” — E.

3 ABCA Vulg. Cypr. 310, have \k : Rec. Text, without good authority, d%6. — E.

APOCALYPSE VIII. 1-3.

CHAPTER VIII.

1. 2/y^, silence) Silence is opposed to a voice. The more frequentvoices are in this book, for instance, ch. vii. 10 and foil, verses, the more remarkable is this silence of awful expectation, preceding the clang of trumpets. D. Lange interprets it as the keeping rest [ sabbatism ] of a thousand years (Hermen. Einleit. pp. 30, 68, etc.), by an error (I am compelled to speak the truth), w’hich introduces great confusion. Neither is the silence a sabbath, nor is the half-hour the millennium. See Erkl. Offenh. p. 407 and following.

2. 11 E wra seven trumpets ) By these trumpets the kingdom of the world is shaken, until under the trumpet of the seventh angel, after the most formidable hindrances, it is reduced to the Lord and to His Christ. The trumpets of the first, the second, the third, and the fourth angel, are closely connected wdth one another ; and so likewise the trumpets of the fifth, the sixth, and the seventh angel, which alone have woe, woe , woe.

3. K at dXkog ayys'kog i]\Qe, xai stfraOv} srri rov 6vffia.dryipiov syouv X/Buvurov ypvtsovr xa / id6t)rj avrfi Ovfjuu/Jjaru fl-oXXa, /Va duiffr) ra?g nrpofcvyjug ruv ccyluv, x.r.X., and another angel came and stood at the altar , having a golden censer ; and there was given unto him much incense , that he should offer it [simultaneously] ivith the prayers of saints, etc.) Respecting the angel who offers the prayers of the saints, the Hebrews, in Elle Shemoth Babba, sect. 21, speak after this manner: When the Israelites pray, they are not all found to pray altogether , but each synagogue (or congregation, riDJD) prays separately, first this synagogue, then another ; and when all the synagogues have finished all their prayers,

: wibn nya tbo may

The angel who presides over the prayers, bears all the prayers which they have prayed in all the synagogues, and forms them into crowns, and places them (instead of pJTO I think that pnu should be read) on the head of God S. B., as it is said in Ps. lxv. 2, all flesh shall come as thy crown (for qny is so explained in that passage, as is more

1 tovs inra dyyfoovg, the seven angels) These are honoured with great prerogative. One of them is Gabriel : Luke i. 19. — V. g.

APOCALYPSE VIII. 7.

plainly apparent from what follows; whereas in reality it ought to be explained, to thee) : hut the word denotes nothing hut a crown, as it is said, Isa. xlix. 18, and thou shalt clothe thee with them as with a crown. — Christopher Cartwright, in Mellif. Hebr., lib. iii. c. 8. Therefore the Hebrews say that there is an angel who presides over the prayers of their assemblies: the Apocalypse only says, that there is an angel who offers incense, while the saints pray: rcug choc's ver. 3, 4, is the Ablative case, denoting accompaniment, as Rom. xi. 11, 30, 31, rCj avruv ‘7rapct‘7rru/jjGtriy ry rovruv a-xuQzicpj rui vf/jzrzpw sX'szi. We have noted down more examples from other quarters at Chrysost. de Sacerdot., p. 514. There are some who here understand ff-jv: you might as conveniently understand Wt; but neither of the two is necessary. Nay, rather the Ablative case put absolutely, ra?g ^posi^aTg, has greater force. The incense of the angel, and the prayers of the saints on earth, are simultaneous: but the prayers of the saints are acceptable to God through Jesus Christ, not through the angel. [See what is the character of genuine prayer. It is the prayer of saints, which the incense of the angel accompanies, and Christ Himself renders acceptable in the presence of the Father. Dost thou then pray in such a manner, that thy prayers may come as a memorial before God? — Y. g.] Under the name of angels, Thummius, in adm. de Error. Wigel, p. 280, affirms that created angels are pointed out in the New Testament, and especially in the Apocalypse: and in this very passage this is acknowledged by Nic. Selneccer in his Commentaries on the Ap., by L. and Andr. 0 slander, by j Beza, Hogelius, p. 277 ; also by Chemnitius, Part iii. Exam. Cone. Trid., f. 189, whom on this account Melch. Ivromajec. in Ap. p. Ill, praises, and Amd. de Y. C. i. ii. c. 35. To these are to be added D. Joach. Lange and Dimpelius. The liturgy [divine service performed] in heaven, with its effect in the world, is here set forth. — I7 rb) A skilful variety of cases: the angel stood Irrl rov Qvdiacrqpiov, by the side of [near — at] the altar; and offered the incense sy} rb Ovoictffryjpiov, upon the altar.

7. 'o Kpobrog) ” AyysXog1 is supplied in the text of Andreas : for thus the beginning of the 8th discourse required with him. Erasmus followed that : Wolf defended it. But the Greek copies of the New Testament (all, as we may suppose) omit ayytXog. And this agrees with the very intimate connection which exists between

ver. 6 and 7, especially urging on the first angel. In the mention

•

1 AB S)t. omit ot'/yi’Kog. Vulg. h and Rec. Text add it. — E.

of the following angels with trumpets, uyyiXog is expressed, by reason of the longer intervals between the discourse and the events. That the event of the trumpets began a very short time after the writing of the book, is evident from this, that the sealing defended the servants of God against the plagues which followed, not under the seals, but under the trumpets, and under the very trumpet of the first angel. Add, that the sealing precedes the opening of the seventh seal. But the seals begin immediately after the giving of the Apocalypse: therefore the sealing also must proceed to come to pass presently after.

The trumpet of the first angel befittingly assails the Jews: and comprises the Jewish wars under Trajan and Adrian, on which the Hist. Annot. of S. B. Abbot Zeller on R. Abraham ben Dior Comment, rerum Bom., p. 69-79, are especially to be read. He copiously recounts the other writers, to which you may add Hottinger Hist. Eccl. N. T., sect. ii. p. 66, and of the ancients, Orosius, lib. vii. C. 12 and 13. — xai rb rp/rov rrjg yrjg xarsxuri) All authorities, or at least those which are entire, and have been thoroughly examined, and among them Andreas, exhibit this clause. But the book of Capnio was without it: and Erasmus follows the hiatus, and Wolf defends it. This clause is as readily omitted, as the following clause is by others, xai r'o rptrov ruv devdpcov xarexuT], namely, through the recurrence of the verb xa nxdri. Neither ought to be omitted i1 and the former clause, respecting the burning of the earth, is to be retained; because the trumpet of the first angel especially refers to the earth (wherefore the passage, ch. ix. 4, is not suitably compared with this one), and the earth comprises many other things besides trees and grass.

8. opog , as a mountain) A mass of barbarian nations is meant ; concerning the migration and irruption of which, attended with the greatest injuries, from the third century, history is so full, that it is needless to quote particular authors. The mountain thrown into the sea is aptly expressed from the Yaria of Cassiodorius, where a sufficiently obvious mention is made at the same time of the Goths and Romans.

#

9. Aieptidpriffoui2) See App. Ed. ii. The Singular number, at the beginning of a sentence, creates no difficulty : for the singular is followed by the plural also in ver. 7, eyevsro yakaZa xai nvp (/.tfiiyfitva sv

1 ABA Vulg. support both clauses. Rec. Text omits ku! to rptrov r. yijg

2 A lias l uQ 6 up wav. BA Vulg. have bts(p0apri : so Rec. Text. — E.

APOCALYPSE VIII. 10-13.

10. 'O rpirocy the third) The connection of events, times, and places, proves that the Arian and Vandal calamities are here pointed out. That Arius is the star, is the true judgment of Ballinger , Nigrinus , Viegas (although, following the opinion of Lyranus and Aureolus, he enters into a disputation also respecting Pelagius), also of Forbes , Cocceius , Gulicliius, Sandhagen , JV. Muler , Bierman , Amelius , IdorrJiius , Vitringa , Reinbeck , Stock, Loeseken : and before all these, Meyer thought that Arius, together with other heretics, is here pointed out. The interpretation of Brightman concerning the Arian Emperors, Constantius and Valens, is weightily refuted by Marck. If these emperors are considered as a star on account of their princely majesty , I do not see on what grounds their fall can be referred to their departure from the faith, and not rather to the loss of their imperial glory . By which very argument also James Abbadie is refuted, who, in his work published not only in French but also in Belgic, interprets the star as referring to Count Boniface, by whose invitation the Vandals seized upon Africa. Independently of this, there was a great influx of Arianism into the state also : so that we cannot be surprised that this heresy has a place among the trumpets.

11. Kai ro ovojxa rou affrspog Xs'yzrai 6 a^/tvdog, and the name of the star is called Wormwood) Arianism, full of bitterness. Theodoret, book ii. H. E. c. 14, respecting the Arians who drove out the bishops under Georgius of Cappadocia, says, ouru niKPns rjXaaav avrovg, x.r.X., with such bitterness they drove them out, etc. Victor, book i., respecting the V andal persecution, thus expresses pity for Augustine, in the siege of Hippo : The sweetness of delight is changed into the bitterness of avormwood. *a ^tvQog is formed from a privative, and -vj dv6og, which is r&p-^ig in Hesychius. And the Greek word, d-vj dvdiov, appears to have been changed into a word of three syllables from the Hebrew pronunciation JWD2K or

12. was smitten) That was done in the fifth century, when Italy and Rome, the seat of empire, were occupied and obscured by foreign nations.

13. ’Astoj) Others, dyyeXou.1 But see App. Crit. Ed. ii. on this passage. The Italian Version, and other most ancient authorities, widely apart from each other in age and clime, and in very great

1 AB Yulg. Memph. Syr. support dgroy. Rec. Text, without good authority, dr/yi'hov. — E.

APOCALYPSE VIII. 13.

numbers, clearly vindicate the reading dsrov from all suspicion of a gloss. Another angel flying in the midst of heaven, ch. xiv. 6, altogether refers to the present passage: but the reading dsrov does not destroy this reference. The very appellation, an eagle, and not an angel, in this former passage, shows that it is not ail angel, in the proper sense of the expression, who is meant; and the reference in the other passage to this former one teaches, that by the word another angel is denoted, an illustrious herald belonging to the human race, as distinguished interpreters acknowledge. — iLSGovpa.rfHJ.ar/) MsGoupaviyLa is a verbal, derived from the verb [LsGovpavsTv, which is said respecting a star which has risen three signs of the zodiac before the sun, and thus possesses the meridian, as Tzetzes demonstrates in his Exegesis of Hesiod, on the passage,

spy. 607, 608. — ovai ovai ova/, woe, woe, woe ) About the end of the fifth century there were not wanting presages of future calamities. The second woe is more disastrous than the first; the third than the second. — Wi r> )g yy\g, upon the earth) D. Lange says: Bengel not only refers to past times the three woes, which refer to the vengeance yet to come upon the beast and the whore, but he also recalls the beginning of the papacy itself to the third woe, and so declares that the third woe has come a thousand years ago, and more than this. But when it is said of the second woe, Ap. xi. 14, “The second woe is past; behold the third woe cometh quickly:” and immediately after the seventh trumpet follows, which refers to the completion of the judgments, and the enlargement of the kingdom of Christ, it can easily be imagined that the third woe cannot be thrown back so far. — Epicr. p. 406. I reply: The three woes have reference to the inhabiters of the earth; and I have shown that they have come long ago, and that the third woe has come, not indeed a thousand years ago, but yet almost eight hundred. The trumpet of the seventh angel, after the second woe is past, first sets forth things which are most desirable: then it describes the third woe; and when that is exhausted, a completion of the judgments is made and an enlargement of the kingdom of Christ. The interpretation of the Divine of Halle changes this order; and, without any cause, restricts the three woes denounced against the inhabiters of earth to the last times of the enemies; and accounts as the second woe the rage of the beast, which is really in the third woe. By which method the well-arranged order of the text is

APOCALYPSE IX. 1-9.

violently disjointed. — rrjg <sd Xniyyog, of the trumpet) The singular number, put distributively for the plural, of the trumpets.

CHAPTER IX.

2. K ai sffxortffdr} 6 yXiog xai 6 drip, and the sun was darkened and the air) It is an instance of sv did dvoTv , as ch. i. 14, His head and His hair: ch. xix. 16, His vesture and His thigh. The air was obscured? in so far as it is illuminated by the sun ; the sun, in so far as it transmits its light through the air to men. Hence htfjiorfadii is used, not iffxoriffOrifiuv. Wherefore there is no need to inquire separately here, what the sun is, and its obscuring ; what the air is, and its obscuring. The darkness, which arose to the Jews in Persia, is here pointed out. [Cent, vi.]

5, 10. Batfa viffOSnrr dhiMi<sui) The one fact is expressed in a twofold manner, passively and actively. The locusts ddixouci, hurt: men fiaffav/^ovrai, are tormented . So, to slay and to he slain , ver. 15, 18 ; to have those who nourish , and to he nourished, ch. xii. 6, 14.

5. Myvag Ksvrs) Some Lat. MSS. have six months. I was long

ago, but easily added to V. The number five is’ repeated, ver.

10. Five months in prophecy are 79 complete ordinary years, from

A. 510 to 589. The men who were tormented were Israelites, who

had not received the Divine seal : the locusts were Persians, who

dreadfully harassed them.

8. 'fLg rpiyag yvvatxojv, as the hair of women) that is, hair growing long. Thus the Arabians in Pliny : and thus the Persians were in former times. Hilschylus, according to Athena3us, 1. xiv. f. 627, fiu.Qwfcuirrizig [^hog. The Persians were called by the Delphic oracle Tcofirirai. — Herodotus 1. vi. f. 176. See altogether Thom. Hyde Hist. Relig. of the ancient Persians, p. 369. The kingdom of the Persians, Dan. vii. 5, is represented as a shaggy hear.

9. Tpe^ovroiv) That the construction may be plain, the ap/tara /Wwv noKku v rpe%ovra ilg cr oXifiov have <pwvy)v, a sound. Andreas here calls them upiMTCL m\i[jjixd. The running horses draw the chariot : but the chariots themselves in their course strictly and closely cause the noise ( u sound”). See Joel ii. 5.

YOL. Y.

APOCALYPSE IX. 11-14.

11. VA fiadduv — * AnoWvuv) The Septuagint renders Abaddon by a-rouXg /a : here it is put in the concrete, ’ AvoXXvuv. — h h\ ry ‘exXtjv/x^) The feminine, put for the neuter, by a Hebraism, as immediately afterwards ohcti : or by ellipsis of the noun yXurra, of the omission of which by the Greeks, L. Bos notes down instances. By the Hebrew and Greek nomenclature of this angel, Patrick Forbes and James Durham acknowledge that the Jews and Greeks, harassed by the locusts, are pointed out.

12. 'll oval 7) (ua) The feminine, as was just before noticed. We shall express the woe sometimes in the neuter gender, writh the Latin translators, sometimes in the feminine ; just as it shall tend to the perspicuity of my discourse. One woe , that is, the first.

13. Ka /, and) The second woe relates to the Saracens. — h ruv reffffdpwv xspdru v) The ancients omit necdpuv :1 2 3 the altar of incense had horns ; in the writings of Moses it is not read of as having four horns.

13, 14. <r>wi^v pilav — Xsyovra) I regard this reading of the Alexandrian Manuscript as genuine. See App. Crit. Ed. ii. In the Cod. of Berlin, the masculine gender is transferred from the participle to the adjective, a stop being inserted between, vocem , unumf etc. — ivwcr/ov — , before — ) where the heavenly liturgy is performed.

14. 'O £%wv4) See App. In what manner rZ dyygXp 6 g^wv is said, will be plain from the note on ch. xx. 2. — poeyaXw) I have said that this frequent epithet of the Euphrates is more necessary at ch. xvi. 12 than at ch. ix. 14. Wolf thinks that it is equally adapted to the two passages : but the greatness, or the width and depth of the river, certainly increases the miraculousness of its being dried up : Ps. lxxiv.

15. But here the same greatness of the river does not so greatly apply to the angels who are bound in the river : nay, it is even more inappropriate, if the angels were bound in that quarter, where that river is less; a matter which no one can either affirm or deny. However it is, the commentary of Apringius is added to the autho-

2 A Vulg. (Amiat. MS.) Memph. Syr. omit Tewxpav. BA Cypr. support it. — E.

3 A reads pctxv — Xg yovrx. But h Vulg. Cypr. 322, “vocem, wium — dicentem.” Rec. Text, Ksyovouv, with inferior authorities. — E.

4 o g^<uz/, AB. og tlxs, Rec. Text. Vulg. Cypr. A, “ qui habebat ” (A, w portabat.”— E.

nties which are without this adjective.1 The great river Euphrates is also read, Deut. i. 7 ; Josh. i. 4 ; but it is the river Euphrates, Deut. xi. 24, in the Hebrew: for in that place also in the Greek rov '(leydXou is added. Nor is the article repeated without reason, rOj rrorafjjQj rut E v<ppdrri; for thus WTe read, Gen. xix. 9, rov dvbpbc rov Awr. In Ezek. it is often read, !< vi rov rrora^ov rov Xo(3dp. It is Apposition.

15. T?h) The article removes the distributive force, as E. Schmid teaches in his Notes on the New Testament, f. 806 ; wherefore it is not any hour, day , month , year , whatever that is meant, but a definite period of times ; that is, a period of about 207 years, if it seem correct, from A. 629 to A. 836, or from A. 634 to a. 840, that is, from the last time of Abubeker2 to the death of Motassem.3 See especially the Saracenic Chronicle of Drechsler enlarged by Reiske , pp. 14—37, and Hottinger Eccl. Hist. Sec. vii. viii. and ix., and Comp. Theatr. Orient. Part i. ch. 3.

16. A itr,<ivpiu8e$ [Avpidbm) A chiliad is 1000; but a myriad, 10,000. Myriads (the plural number being taken in its strictest sense, for a twofold number, as ch. xii. 14), 20,000. Therefore one chiliad of chiliads is 1,000,000 ; a chiliad of myriads is 10,000,000 ; a myriad of myriads, 100,000,000; myriads of myriads, 200,000,000. But what are bnsfivpidb eg (jovpiddojv, dig being added in the best copies4 to the plural number of myriads? Aio/xvpiot often occurs in the 2d Book of Maccabees. Thence biCfLvpidc (like biff^iXiug, the former part of the compound being unchangeable, as is the case with numerals), that is, a myriad doubled [400 millionen, auf das wenigste. — Not. Crit.] : such as also are those expressions, Gen. xxxii. 2, two camps ; Eccles. vi. 6, a thousand years twice (told); Ps. lxviii. 17, two myriads , thousands upon thousands : Geier especially being the interpreter. Whoever translated it in Primasius, as 80,000, was neither a Grecian nor an arithmetician : and yet he also appears to have read bns^vpidbeg p vpidbuv , as others did in Primasius; and, unless I am deceived, he at first thought that myriads of myriads , which appeared to denote something squared, were four myriads , or 40,000 : then having doubled this very sum, on account of the particle big, he took it as 80,000, when there were in reality 400,000,000 horsemen. The Apocalypse expresses in a twofold manner several periods of times, especially under the first and third

1 A Vulg. h, Cypr. 322. support pceyd'Ka, with Rec. Text. — E.

2 Abubeker, the friend and successor of Mahomet. — T.

3 Motassem, the last of the Caliphs. — T.

4 A and Cypr. have biapcvptufog. : Vulg. “ vicies millies dena millia Rec. Text, bvo pci ip. : B, pcvpixhg. — E.

APOCALYPSE IX. 17-21.

woe: but it marks the duration of the second woe once only, by an hour, and a day, and a month, and a year; and in turn under that woe, instead of a second indication of time, it indicates the number of equestrian armies, that is, of the horsemen. The second woe is a period of about 207 years of men: therefore for every year (if there arose other or fresh horsemen every year) the immense body of

2.000. 000, or at least, if that dig is not satisfactory to any one,

1.000. 000 horsemen, are collected. When John adds, that their number was heard by him, he hints, that the certain number specified, if it is put for an uncertain one, yet has not a wide uncertainty; and that the greatness of the number, however incredible it may appear, is still to be credited. At the last even a greater multitude springs forth : ch. xx. 8.

17. Uuptvovg xai vctxivQhovg xai iddeic, of fire, and of jacinth, and of brimstone) Lucretius joins together the same colours in another matter : lib. iv. —

Lutea russaque vela Et ferruginea —

(yellow, red, and black hangings). Ferruginea are the same as hyacinthina. Virgil says , ferrugineos hyacinthos ; that is, according to Servius, of a dark colour. Wherefore in this passage, the breast-plates of jacinth and the smoke answer to one another; as the breast-plates of fire and the fire, and the breastplates of brimstone and the brimstone. Literal and figurative things are blended together in this and the following verses.

19. A / yd p oh pat auruv o/xoiai o<ps6iv, eyovtiai xstpaXag, xai sv abraTg ddtxoum, for their tails (are) like serpents, and have heads, and with them they do hurt) Such is the serpent, the amphisboena, d,a<pixdpr^og, of which Pliny speaks, lib. viii. c. 23 : The amphisboena has a double head, that is, one from the tail also , as though it were not enough that poison should be poured from one mouth . Lucan : And the dreadful amphisboena rising upon its double head. Solinus, ch. 30 : The amphisboena rises upon its two heads, of which the one is in its proper place, the other is in that part where the tail is ; by which it is occasioned, that by the leaning of the head on both sides it creeps along in circular trails. Add Nicander, and Hesychius, who says that it is eldog otpewg — rrjv ovpdv xo Xofiriv syov, x,ai ravrrj rroXXdxig rropslav rrcnod- /xevov, uffre nvdg dfi,<pi6$rirz?v, (Jj7\ dvo xs(paXag zyjn Of whatever kind the head in the tail of the amphisboena is, it illustrates this picture in the Apocalypse.

20, 21. Ours — xai ov) A Predicate of two members — in Latin, neque, neque (neither, nor). There are similar particles, John iv. 11 ;

APOCALYPSE X. 1.

3 John ver. 10; Mark v. 3, 4. [Their repentance had been the aim of the plagues. — V. g.] — ra ilhuXa, idols ) The worship of images was solemnly established in the East, A. 842. — r5j g rropniag) The plural, rropvsTou , is used, 1 Cor. vii. 2 ; and yet in this place the singular number is placed between plurals. Other acts of wickedness are performed by men at intervals : there is one perpetual rropveia in the case of those who are without purity of heart.

CHAPTER X.

1. Ka /, and) From ch. x. 1, to ch. xi. 13, is a remarkable passage, in which there is a foretaste of the awful trumpet of the seventh angel. For while the dragon is even yet in heaven , and the beast with seven heads and the beast with two heads are about to ascend out of the sea and the earth , nor does there appear to be any end of calamities in the world : an angel , "whom Cluver, T. iii. f. 4, acknowledges to be a created angel, lays his right hand upon heaven , his right foot upon the sea , and his left upon the earth , showing, and affirming by an oath, that all these enemies [however they may rage , namely , the dragon in heaven , the beast in the sea and upon the earth. — Y. g.], should notwithstanding be removed within a Chronus. [ The heaven , he implies by his action , the earth and sea , belong to God, the Creator (ver. 6), and continue so. — V. g.] This passage has two parallel parts : ch. x. 1—7, and ver. 8, ch. xi. 13. Whence also the two periods, time — no longer [no whole period any longer], and, a multitude of kings, are parallel : ch. x. 6, 11. Both periods begin before the close of the second woe, ch. xi. 14 : but, when they have once begun, they extend themselves far in a continued course to the very trumpet of the seventh angel, as far as that great goal, respecting which, ch. xii. 14. Therefore, on account of the continued connection with those circumstances, which precede the rising of the beast out of the sea, many things are here represented, without any interruption of the order of the book, which occur again at a much later portion of the book. Thus the consummation of the wrath of God , ch. xv. 1, precedes the joyful consummation of the mystery of God , ch. x. 7 : and this consummation is pointed out as future even in ch. xvii. 17. The ascent of the beast out of the bottomless pit , ch. xi. 7, is still future even in ch. xvii. 8. That earthquake , by which the great city is divided into three parts, ch. xvi. 19, precedes

APOCALYPSE X. 2-6.

this earthquake, by which a tenth part of the same city falls, and the remnant are converted: ch. xi. 13. This observation is sure, and very necessary; and by its aid many and great errors, which are everywhere to be met with, are avoided. — ug crvXoi irupog) In the Septuagint, the pillar, by which the Israelites were led by night in the wilderness, is called <rrb\og mpeg. The feet of this angel, like pillars, were parallel as he stood; and round, of equal rotundity, as far as the sole. Comp. Ezek. i. 7.

2. Bi(3\apfd/ov) But in ver. 8, 9, 10, f3i(3\iov. By this reading, the hook first appeared to John very small , compared with the vast stature in which the angel appeared, wrho in some measure grasped the heaven, the sea and earth. Afterwards the voice from heaven called it a hook , on account of the greatness of the subject : and John with teachable mouth and hand imitated this title. In Andreas of Caesarea in the Augustan Codex, it is styled (3i/3X/ddpiov opobpu vnoxopionxug \zy6h} — QaXdffffrjg — y5j£, on the sea — on the land ) Le Buy , March , and Newton , correctly interpret the sea as Europe, the land as Asia : by which means the rivers denote Africa, and the sun belongs to the whole world : ch. viii. 7, 8, 10, 12, xvi. 2, 3, 4, 8. The sea is Europe : the earth, Asia. So Huth Diss. ii. on Ap. xiv.

3. Muxara/) upUtfQa/ expresses the voice of an animal under the influence of hunger or anger : fivyMui, the natural voice. Each of them is also attributed to the lion. Theocritus ascribes pvyripu to the lioness.

no longer ) Many pass by this most weighty utterance with a slight comment. Henr. Efferhen, in his 6th and 13th Homily respecting Gog and Magog, thus interprets it: the space of a year shall not pass, namely, between Gog and the end of all things. He perceived that chronus here oyght to be taken in a specific sense: but Gog is much later than the Non-chronus (which would be more in accordance with the Latin idiom to call Ne-chronus) ; and this period is much longer than a year. I should rather say, it is longer than 1000 years; and shorter than chronus, that is, than 1111J years. It will end A. 1836. From thence reckoning backward, it is chronus to the former part of the year 725 : and the beginning of the Non-chronus immediately succeeded the beginning of the Chronus. At the beginning

APOCALYPSE X. 7.

of Non-chronus, the Saracens were not only in possession of Jerusalem, but even appeared to threaten destruction to the whole of the Christian Church, as the second woe came to its height. But yet the angel affirms that these and the following evils shall be overcome within a chronus. Eudes conquered the Saracens, A. 726 ; and Charles Martel destroyed a great multitude of them, A. 731, in the battle of Tours. See Vitringci on Ap. xii. 16. Charlemagne, the grandson of Martel, A. 800, commenced a new line of emperors in the West, or, in other words, of “ many kings,” ver. 11. And this Non-chronus comprises, beside other things, a small portion of the third woe, the 3^ times of the woman in the wilderness, and the duration of the beast variously divided. There is indeed great doubt respecting these periods, and many say that nothing can be known before the end; by which very assertion the martyrs and witnesses of the truth, at the Reformation, and before and after it, who relied on the Apocalypse, and especially on ch. xiii. and xvii., are deserted, and the principal advantage of prophecy, which forewarns and forearms us against the evils which threaten, is made void. The truth is, that for the opening of prophecy, either the whole event is necessary, or a considerable part is sufficient. If the whole event is necessary, the Apocalypse will never be understood before the end of the world; for the event extends itself up to that goal, nay, even to eternity itself. If a considerable part is sufficient, why do we not make use of that part, so as to measure future things by the past, and not to run into events without preparation? The rash man is he who sleeps in danger, not he who foresees it. We ought not to be so confident in determining future things, but that the things, which the text has not defined, or at any rate the interpreter does not as yet distinctly see, should be determined by the result. Die Erkl, Offenb. pp. 725, 874, 1064, etc., has many examples. But they who avoid all particulars, do not even know what they ought to look for in the event. Docility in spiritual things, and sobriety, are in entire consonance with each other.

7. K ai ere’ksoOyi) %ai has a consecutive force, and then , as John iv. 35, in rerpdfATivog sffriy 6 6s piof/sbg spysrai. — ro /xvarijpjov — roTc <7Tpo(pr,raigj the mystery — to the prophets) D. Joach. Lange, in his Glory of Christ , has illustrated this mystery in a striking manner, by most copiously comparing the Apocalypse with the prophets of the Old Testament. But we have shown the time of the completion of this mystery, lately at ver. 6, and in other places repeatedly. It wras not only announced by prophets, but also to the prophets themselves : Dan. x. 12.

APOCALYPSE X. 9-11. -XI. 1.

9. AoDva/) Some few read dbg, for the sake of an easy construction : by far the greatest number read dovvai : whence formerly the Latin translator rendered it, ut daret (to give), and thus also the Syriac Version. But the direct style agrees with the present address in preference to the indirect. As to what remains, the Infinitive is put for the Imperative. For this change of Mood is frequent with the Greeks, as we have shown on Chrysost. de Sacerd. p. 510, and the next page. Add Biblioth. Brem. Class, viii. p. 945, and following. The very word dovvai for dog is found in Theocritus. The Hebrew idiom also admits of this, on which see Dign. Speidelii Gramm. Hebr. p. 139. And the Septuagint on Gen. xlv. 19, renders inp, \a(3e? v — %vA <xa ?aym<sfc. Add Lukeix. 3 ; Horn. xii. 15 ; Phil. iii. 16. Such a figure makes the style characteristic of feeling,1 and gives to it either a sense of majesty , especially where God is the speaker, or modesty , as here. For John from time to time, in this book, has expressed great reverence, and that almost to excess, towards the inhabitants of heaven : ch. vii. 14, xix. 10, xxii. 8 : dovvai therefore, instead of dog,2 corresponds with that modesty, which he exhibited towards the angel in asking for the little book. After the example of John, we ought to unite humility of heart and searching of the prophets: and Lampe on Ps. cxxxi., if you take it rightly, befittingly explains this union.

11. 3 4 Upotprirsvaai, to prophesy) John acts in the vision throughout the whole course of the book.

CHAPTER XI.

1. Kai edodri [JjOi nahaiiog ofioiog pafidw* X&yuv') See App. Crit. Ed. ii. on this passage. ’E db6r\ /xoi Xeyuv might be resolved by Syllepsis : for the Hebrews put absolutely; whence the idiom of the Septuagint translators, \eyuv and Xsyovrsg, for instance, Isa. vii. 2, xai

1 See Appendix on Moratus Sermo.

3 Trctkiv, again ) as others have done, preceding thee, ver. 7. — V. g. fioujihivijt 'iroXXoig, many kings) living contemporaneously with that period of time, which is mentioned ver. 6. — V. g.

APOCALYPSE XI. 2.

ct'TTjyysXr] s /g rev olxov Aavid, Xsyuv where in the passive acnjyylX?} is contained the active a ‘rfiyyfihev, and on d.n'rj'yysiXsv depends X'syuv: 2 Kings xviii. 36, on evroXfi rov fiaoiXtug, Xsyuv. And thus frequently, especially in Genesis and the earlier prophets, and Exod. xviii. 3, 6 ; 2 Chron. x. 15 ; Isa. xxx. 21 ; Ezek. xii. 22 ; Ps. lxxviii. 4 ; Job xxii. 17. In like manner X'syuv might here be connected with the verb sduzev, which is contained in edofo j. But the speech is more conveniently attributed to the rod itself by Metonymy; John not seeing Him who gave the rod, and who is to be known from ver. 3, 8. For thus also John heard the Altar speaking, ch. xvi. 7. — fiirp/iffov, measure) The measuring is yet future.

2. T r,v av\r,v) In the tabernacle of Moses, in the temple of Solomon, and in the temple of Ezekiel, the Septuagint usually puts uvXri for the Hebrew isn. A court in the open air is meant (in which “Ptfn, grass , readily grows) ; wherefore there follows, rijv egufev roo mov. "Etfwdsv in some places has crept in, for egufcv i1 but this avXij, since it is the only one, cannot possibly be within the temple, from which it is contradistinguished. Also in Ezek. v-iii. 16, it is JVD’OS *Wl. But here mention is made only of the outer court (in contradistinction to the temple) : which in the measuring ought not to be reckoned as a part of the temple, but as it is an outer court, so it ought to be regarded as outside the temple. The reading egufav is much more strongly supported by manuscripts. — sgwOev — sgw) The figure Ploce [See Append, of Techn. Terms] : as Isa. xxxii. 19, the city shall he low in a low place. — -srar^troutf/, shall tread under foot) See Luke xxi. 24, note. — [AY\w,g reMapuxovra, dvo , forty-two months) These months, and the 1260 days in ver. 3, are common months and days : for in the event they are later than the number of the beast, which being put in part enigmatically, in part literally, defines the passing of the book from the prophetical times to common times, as I have more fully shown in other places. Moreover, in my Harmony of the Evangelists , A. 1736, I had declared, that I would answer, in the Gnomon, the Mathematical Demonstration of Joh. Christian Seize respecting the 1260 days of the witnesses and the woman, Apoc. xi. and xii. I had prepared a reply sufficiently copious on this passage, not only to that Demonstration, but also to another, which the same writer published in the beginning of the year 1737, under the title of the Measuring Rod. But in the same year, as occasion then re-

1 Stephens’ Rec. Text (not the Elzev. Rec. Text) has eaadsv for without good authority. — E.

quired, I wrote a review, which was inserted by the collectors of the work, which is called Geistliche Fama, in the 23d Part, after other remarks of Seize and myself: and in the meanwhile, the progress of time, bringing a decision of the question, confirmed my opinion, and rendered a reply superfluous. This question, therefore, being put aside, having in the meantime met with other adversaries, I dismiss this one; for I greatly shrink from unnecessary disputes.

3. Awffw, I will give) namely, that they may prophesy. [ This is the language of the Lord Jesus respectutg His highly distinguished servants. — V. g.] K ai here follows, with the same which 1 has in Job vi. 9, 'JfcOTI rota ta'l : Gen. xlvii. 6, KTO rijn' DfcO. — roTg dvffi fidprvffl ^ou, to My two witnesses) These are not Moses and Elias, but two illustrious men (as Nic. Selneccer acknowledges, besides other interpreters), at once resembling them, and resembling Joshua and Zerubbabel. But Elias the prophet is certainly to come before the coming of Christ to judgment, just as John the Baptist came before the coming of Christ in the flesh : Mai. iii. 23 (iv. 5). And the genius and mode of procedure of Elias the prophet bears the same relation to the last coming, which the genius and mode of procedure of J olin the Baptist bears to the former coming. Comp. Matt, xvii. 12, note.

See App. Crit. Ed. ii. In ver. 13 He is called the God of heaven, and Isa. liv. 5, the God of the earth; Gen. xxiv. 3, the God of heaven and the God of the earth; but in this passage He is called the Lord of the earth, as in the parallel passage, Zeeh. iv. 14. — karung altogether agrees with grammatical rules and the taste of many, and still more so does ai \ aruGar,1 nor should I refuse to regard ai effrursg as a fault of the copyists, if this were the only instance of such a construction. But because the Apocalypse abounds in figurative expressions, as we have everywhere shown, in any passage where there is a variety of reading, I take it for granted, I admit, that the reading which is contrary to that which we should have expected is the true one, and that it has been simply and faithfully handed down by less perverse copyists; and I think that the others have been altered and conformed to the common rule by more recent copyists. In the present instance that DHDyn is expressed from Zechariah, the passage quoted above, although the construction is easier in Hebrew than in Greek, as lately in Xeyuv, ver. 1.

1 'Ear cores, ABC Vulg. But eoruooci, Rec. Text, with h. — E.

The article is necessary in this place for the connection of the discourse, as n in CHDJjn. No book has oi: therefore at remains. The Greek article is much more flexible than our custom admits: as rp rov popov, 6 ro ot /£a/cpav, x.r.X. Therefore at — s tfrurssj if it pleases you, is said, as though it were said, a'i — s/V/V effrwreg, where at as the subject, and sprung as the predicate, are not ill agreed. There is a disparity of genders not unlike this, ch. xiv. 19. See also Notes on Chrys. de Sacerd. p. 504. If any one is positive that John could not have thus written, let him follow the reading which he judges that he wrote.

8, 9. To errata) nb: in the singular number is used collectively, Ps. lxxix. 2 ; Isa. xxvi. 19 ; Jer. xxxiv. 20 : and so in this place, ro nru/Au respecting two. Also the head of Oreh and Zeeh is spoken of for the heads , Judg. vii. 25. Presently afterwards, in the third place, rd nruna-a1 is used : although in that place also there is a trace of the singular number in the Codex Leicestrensis , ro Although we see no reason for the difference, yet it would be rash to say that there is none. [In the text they are not said to lie. What , if you should suppose that they will he suspended, as their Lord also was suspended from the cross ? — V. g.] — r?jg rrXaruug — J oravpojd7ij in the street — was crucified) The place of crucifixion was outside the city under Tiberius ; I almost think that it was so under Adrian also. Eusebius teaches, that the scene of the Lord’s martyrdom, or the place of the cross, passed over into the city built by Constantine ; lib. iii. on the Life of Const, ch. xxxii. and ch. xxxviii., where he mentions the neighbouring street . The shape of the city has been changed in various ways, and will be changed hereafter. Whether the city has the place of the cross within the walls at the present day, or has not (for travellers are at variance with one another, and those who deny it, do so with far greater appearance of truth), at the time of the witnesses, at least, it will undoubtedly have the place of the cross in the street , either within the walls or without ; for thus also 3m is called the street , 2 Sam. xxi. 12 ; Prov. xxvi. 13 ; Neh. viii. 1, with Adnot. Halens, p. 178 ; Luke x. 10 (comp. Matt. x. 14) ; Esth. iv. 6. Comp. Lightfoot, Ilor. in Matt. p. 54. The beast has been this long time struggling eagerly concerning Palestine ; after his ascent from the bottomless pit he struggles much more.

1 roi irrhy.ctrcc in ver. 8, and in the first and second places ver. 9, is the reading of Rec.Text, with h Vulg. Syr. But ABC Memph., in the former two instances, read to rrrapt,a. — E.

APOCALYPSE XI. 9-13.

9. Ka/ fiXerrovtiv — xa/ ovn a<pv]<fo\)<si) The present, followed by another tense. Thus soon after, yodpovffi xa/ si xppavQrimrcu. Comp. ch. xii. 4, xiii. 12. — iifispag rpsTg ri/xiffv) 3^ days , not 3 or 4. This passage, even by itself, affords an irrefragable proof, how scrupulously, that is, how exactly, the interpreter, who trembles at the words of the Lord, ought to take prophetic numbers, without proverbial roundness of numbers. See Erkl. Offenb., p. 99.

11. Uvsu/&a So the Septuagint, Gen. vi. 17. — slcrfkkv uvroTg) Wolf \ who is in other respects thoroughly acquainted with Greek, thinks that this reading is unsupported by any example. But Plutarch^ nvllofisvoig rovro , dsivbv e/<frj?Je fi Teog : Herodotus , a much more ancient authority, roTei saskdsTv rjbovijv : Plato, sidspytrai a vrti b'sog. But nevertheless this is rather too remote from the Hebrew idiom. I should prefer to admit el^Xkv h ai/roTg,1 03, from the Alex, and Augustan copy, especially since the copyists may easily have written the syllable Iv once only, when it ought to be read twice. Thus Luke ix. 46, sierjXk 6s biaXoyw/xbg sv avroTg , where also sv is omitted in two copies, of Selden and Wolf.

13. ’Ovo/^ara ai iQpojffuv yjkidbsg scrra) A frequent apposition: bdbs xa yiXidbsg eatppccyiff/Psvoi, ch. vii. 5, 6 ; rpsTg yjXidbag -rapa/SoXae, 1 Kings iv. 32 ; -^vydg dvbpuv s xccrov yjkidbag^ 1 Chron. V. 21. — xa/ o/ Xo/cro/, and the remnant ) who survived from the decimation ; [that is, sixtythree thousand men. A most ample conversion ! — V. g.] Baal Turim (as Lightfoot teaches in his Chron. of the New Testament, on John iii.) on Num. xxiv. 8, upon these words , u He shall consume the nations His enemies, and shall break their bones,” remarks , that the letter ¥ is gifted with a certain peculiar sign [significancy], which shows beforehand that He will root out the seven nations ( namely , of the Canaanites), and in time to come Tnj^) the remaining

sixty-three nations, that is, all the nations of the world. This passage of the Apocalypse softens the sadness of the omen.2 3 — sbuzav bo%ocv} they gave glory) A mark of their conversion: Jer. xiii. 16. — ri 0f& rov ovpotvov, to the God of heaven) He is called the Lord of the earth, ver. 4, when He declares His authority on the earth by the two witnesses against the disobedient: He is called the God of heaven, when He not only gives rain from heaven, after a most disastrous

’Ett’ ecvrovg, Rec. Text. — E.

3 ipQoiSot iytvovTo, were affrighted ) This is more desirable to be heard of than the other : in whose case no change takes place, and who do not at all reverence God : Ps. lv 19. Compare also Apoc. xvi. 9. — V. g.

drought, but also shows His majesty in heaven, by taking up the two witnesses into heaven.

14. 'H oval 7i ds urspoiy the second woe) This, according to D. Lange, designates the period of the rage of antichrist , consisting of 42 months. Comm. Ap. f. 221. But the four angels in the Euphrates plainly brought on the second woe. See Erkl. Offenb. p. 73, etc.

J15. 'O efidopog, the seventh ) The principal trumpet is that of the seventh angel. This closely approached the very times of the apostles: but it was about to have a long continuance. The near approach of the events, which were about to follow in it, were often viewed by the apostles separately, and held forth by them to the view of the faithful: but in consequence of the length of the interval, scoffers denied the end itself, in which the course- of the events was about to issue; while the faithful did not fully comprehend the long continuance of the interval. Each class furnished the apostles with a reason for explaining the mystery more fully: 2 Pet. iii. 2 ; 2 Thess. ii.

Whether Gabriel is the angel here meant, we propose in the German Exegesis as a subject of consideration for the reader. And the very name agrees; for is God, and “QJ a man,

strong. Therefore that name exhibits the sum of the message to Mary, Luke i. 31, 35 ; and here of the commencement of the trumpet in heaven: for, ch. xii. 5, there is born u/og appriv; that is, TDJ ta, Isa. ix. 5. I give no definition; I make no conjecture; I only inquire. But that which follows I affirm: This trumpet is the most important of all, which both of itself has here a most joyful meaning, and renders joyful all the trumpets of the former angels, but only to the inhabitants of heaven. Wherefore they are not to be heard, who here prefer to nterpret sorrowful trumpets, used by the Jews in excommunication, rather than festive trumpets. The injury arising from the abuse of Jewish antiquities, in the explanation of the New Testament, and especially of the Apocalypse, is greater than the advantage arising from the use of the same. Truth is learned from the very clearness of the text, containing its own aurdpxeiav (self-dependent completeness) ; the abuse introduces errors. We see other examples on ch. xiii. 18 (Annot. ii. § 2), and on ch. xiv. 20, xvii. 9, note 1. It would be better not to have recourse to the books of the Jews, if no better reward for the labour could be

APOCALYPSE XI. 15.

carried off from them. — h r<Z ovpavu, in heaven) This is strictly parallel with that passage of Dan. ii. 44, u In the clays of those kings (not, after they shall be destroyed), the God of Heaven shall set up a kingdom” He is called the God of heaven, as showing His majesty in heaven. Comp, altogether ver. 13, note. Afterwards the action descends to the earth. See shortly afterwards concerning the kingdom of the world. — Xsyovr eg) See App. Ed. ii. So ch. iv. 1. Many read, i] <pwr\ X'eyuv.1 See also ch. v. 12, and the remarks which we have made above on ch. ix. 13, 14, and Wolf’s remarks on xiv. 7, xix. 1. Dionysius of Alexandria thus expressed his opinion respecting the writer of the Apocalypse, not 200 years afterwards: diuXexrov f/j'evroi xa/' yXuGffai/ ovn uxpi[3ug eXXqvjfovffctv a urov fiXenu, aXX* idiu/xaffi [iev f3ap(3upixo?'g %p<Jj/xem, xa/ 7rou xui coXoix/fy vra. But, says Lightfoot, he forms this judgment concerning dialect and phraseology, who was acquainted with neither, and he censures as a fault that which chiefly commends this hook. For John kodidaxrog (being taught of God), everywhere in his Apocalypse assumed the style of the Old Testament: while this man, who was ignorant of the Hebrew language, reckoned as a SOLECISM the whole of that, which was THE dialect OF God, and believed that that which he could not understand was barbarous. — Op. Posth. f. 145. But yet the readings of the Apocalypse (which present the appearance of a solecism), as Dionysius demonstrates, are ancient, are repeated, and have an analogy to one another: but those which follow the ordinary syntax have been introduced by copyists, many ages after Dionysius. — eyevsro r\ fiaoiXeia rov ydxsfiov, the kingdom of the world is become) This reading of an early age is much more glorious than that of the hasty copyist, ey'emro a/ BaaXeTcu,2 x.r.X. Blemishes of such a character, and of such importance, as I have noticed, ch. i. 18, iii. 12, v. 14, vi. 11, xi. 2, 17, xiv. 1, xv. 3, xvii. 8, 16, xx. 4, xxi. 24, xxii. 19, etc., remain in those editions, which are eagerly reprinted. the revision which applies a remedy to them (I do not complain on my own account) lies neglected. See Pref. § viii. Admon. 20. We return to the passage. The kingdoms of the world give way to the kingdom of the ivorld. Thus Obadiah, ver. 21, and the Psalms repeatedly. Vitringa indeed correctly says, The fulfilment of this oracle is in vain sought in the time of Constantine: Anacr. Ap. p. 512 ; but at the same time he thinks that this pro-

1 AB Vulg. read Xeyovreg. Rec. Text, Xeyovoou, with C. — E.

APOCALYPSE XI. 15.

phecy will be fulfilled after the destruction of the beast. In both points D. Lange assents to him. Here a true analysis of the text is especially necessary: moreover we have presented such a one above, in the Introduction to the Apoc. num. 6. Many separate the natural sequence of ch. xi. and those which follow; but it vindicates itself. See Erkl. Offenb. p. 71 and following, 552, 564, etc. The third wroe, which is set forth in ch. xii. 12, and is describee! particularly in ch. xiii., is long ago in course of accomplishment: and from things present it is distinguished, what things are past under the trumpet of the seventh angel, and what are still future. — tov Kvp/ou1) See App. Crit. Ed. ii. K upfov is here used as a proper name (as Grotius and Le Buy admit), with which that which immediately follows, xat Xpiorob abrov, best agrees: for the expression is, the Lord’s Clwist, mrp!W£), not the Christ of OUR Lord. And thus in the Apocalypse the inhabitants of heaven say, God, Lord, our God, the Lord our God; but never, our Lord. Athanasius, in his Synopsis on this passage, and Rupertus, in his Comm, p. 308, were of the same opinion, if they did not retain the same reading. — xai rob Xpntrob aurou, and of His Christ, or Anointed) This is the first appellation of Christ in this prophetic Treatise, after the Introduction of the book, namely, in the mention of the Kingdom under the trumpet of the seventh angel. For Christ is called a King antonomastically,2 as Hiller observes, Syntagm. p. 356. Comp. Brent’s Homily xlii. on Acts, and Explan, of Catecli. p. 114 and following, and p. 23. Elisha the prophet was anointed, 1 Kings xix. 16 ; priests were anointed, , Exod. xxviii. 41 ; but with especial propriety, Kings. Whence the title of Anointed, put absolutely, denotes nothing but a king. The usual expression is, the Lord’s anointed, not the anointed king: but [in the case of the priest] the only expression used is, the priest that is anointed, by way of epithet: Lev. iv. 5. Nay, the Anointed is even expressly distinguished from the priest, 1 Sam. ii. 35 ; Ps. cxxxii. 16, 17. In the whole Evangelic history, the name, Christ, is never set forth under the title of priest; it very frequently is under the name of king. And moreover, as often as the Messiah is mentioned in the Scripture, there is a reference to his Kingdom. The priestly office and the prophetical also are both contained in the kingly (which by a metaphor is the meaning of Shepherd also: ch. xii. 5). See Heb.

1 So AC Vulg. : but h, “ Dei.” AC Vulg. and the best authorities read ijcioju, in opposition to Bengel. — E.

2 See Appendix on Antonomasia.

ii. 17, note. Among the Gentiles also, one man has often borne the kingly office in addition to the priestly, sometimes under the title of priest, sometimes under that of king.

16. ’Evojkiov rou 6p6vov rou 0soD) Thus the greater part of the Manuscripts read,1 although the more ancient omitted the words rou Opovou, leaping from the one rou to the other. The mention of the throne is especially suitable to this place, where the kingdom is spoken of, and where also the thrones of the elders are mentioned.2

17. *0 &v na i 6 rjv, who is , and who was ) Some have added, nai 6 epypiLivog? The shorter reading here also is the true one ; the fuller one is derived from a parallel passage. See App. Crit. Ed. ii. on this passage. Such varieties of reading are not to be decided in a cursory manner, on common grounds, but by careful investigation, according to the strong arguments which peculiarly and naturally belong to each passage. By which method we shall find, in the present instance, that this passage, ch. xi. 17, is not so much to be compared with the three preceding, as with the one which follows, ch. xvi. 5. What is the aspect of the three preceding passages, we have before shown, on the passages themselves, and especially on ch. i. 8 : but now both these passages, ch. xi. 17 and xvi. 5, coincide with the trumpet of the seventh angel, and therefore with the consummation of the mystery of God, in which, that which had previously been foretold by the expression, %a) 6 ep%6/jo&vog, now is exhibited in actual operation, and indeed is exhibited first in heaven, ch. xi. 17, and then on earth, ch. xvi. 5. Interpreters on this passage have long ago seen this. Ansbert says, They do not here subjoin , as they were accustomed , and who art to come ; they speak of Him as already present. Haymo, who usually treads in the footsteps of Ansbert : It must be observed that he does not add , as before , who art to come. For they show Him already present in the judgment , by which all these things will be accomplished r, and therefore they by no means speak of Him as (still) to come. John Purvey, in his Comm, published with the preface of Luther, says ; He does not add the third clause , which he has usually added , namely , and who is to come, for this reason ,

1 And the margin of Ed. ii., together with the Germ. Vers follows that reading more confidently than the larger Edition does. — E. B.

ACA Yulg. Memph. omit rov Opovov. B Syr. and Rec. Text insert these words. — E.

2 iwi rat Trpwuxa, c turuv, upon their faces ) In no other place is this read respecting the elders. — V. g.

s Added by Rec. Text, in opposition to ABC h Yulg. Cypr. — E

because the prophet, with his intellectual vision, then saw God as it were already sitting in judgment. Zeltner published a dissertation, A. 1712, which is inscribed, Evangelium Tetragrammaton e Novo Testamento Exulans. The subject, as it is comprised in the title, derives something from the truth. When the Son of God was engaged in the world, of the promises given in the Old Testament, and comprehended in the name of Jehovah, as many as were to be fulfilled at that time, were fulfilled: and then, that which had been future, was advancing to the present. But, however, in the prophecy of the New Testament, that is, in the Apocalypse, that phrase, o ojv xai 6 ijv xai 6 sp%6fievog, by which the tetragrammaton, rnrp, is usually expressed, is, as it were, set forth afresh; and the future itself, as though reviving in the second coming of Christ, respecting which see Heb. x. 37, is placed before us, until at the entrance of the most important trumpet of the seventh angel, first the words, xa/ d ep%6fj,evog9 which, at the beginning, were alone contained in n\“!K, and afterwards also the words xai 6 fv, which was denoted by the termination of the noun ffl IT1, are most magnificently absorbed, and pass into the single expression, 6 wv. Hence it comes to pass, that even great things, from this very passage, are not said to come, as lately they were said to come, ver, 14, and ch. ix. 12, but to have come, shortly afterwards, ver. 18, and ch. xiv. 7, 15, xix. 7. Those persons do not sufficiently hold fast the normal force of Scripture, which ought to be retained even in addresses, who even still in prayers, and in hymns, from time to time, say, Jehovah, instead of Lord, or Jah. For under the trumpet of the seventh angel this Tetragrammaton ceases to be used, and the Diagrammaton, fT, is the only expression which the saints utter, together with applause; ch. xix. 1.

17, 18. 5E/3a<r/Agi/<ra;- xai rd sQvrj dpyiGdv\Gav) Ps. xcix. 1 ; Septuagint, K vpiog s(3aGiXsvGzr opyi^sGduGav Xaoi. The verb opyi^eGdooGav here answers to the Hebrew EH, as Exod. xv. 14 ; 2 Kings xix. 28. Comp. ver. 27, in which anger is denoted, together with alarm.

18. Ka / 6 xcupog) that is, e<rr<v. For 6 xaipbg does not seem here to be joined with rjXQ sv (although often in other places time is both understood to be, and is said to come , and that, in one place, jointly, Ps. cii. 14), since that sentence, rd zQvri dipyiGdyjGav, xai %X0su i] hpyr\ gov, is now finished. In like manner, scrl is understood after the verb *PX°f/'ai, xxii. 12. In like manner, o xoupbg (namely, Igti) rov ap^aG&cii to xp/fjoa, 1 Pet. iv. 17 ; gtots o xcupbg zgtiv, Mark xiii. 33. — ruv vsxpuv, of the dead) of mortals and the departed. The German

APOCALYPSE XI. 19-X1I. 3-5.

Exegesis quotes many passages of Scripture speaking in this manner. Add the son of Sirach, before noticed, on Jude ver. 4. — xpiQqvui) This verb, equally with bovvcu xal dtoupd&Tpcu, is spoken concerning God, and answers to the Hebrew D2K0, which is likewise spoken of God. Isa. lxvi. 16 ; Ezek. xxxviii. 22, in the Hebrew; and Ezek. xvii. 20, x. 35, 36 ; Joel iii. 2, in the Hebrew, and in the Septuagint, where, however, the reading is not xpiGrivcu, but dioMpiOriveu; and Jer. ii. 35, xxv. 31, in which the Septuagint has xplvo/jjou. There is an allusion to the wonderful cvyxardftaoig (condescension) of the Supreme Judge, whereby, for the sake of showing the justice of His cause, He blends discussion [“ controversy”] with His unbending judgment. "Onug ctv v/zfa/jg ev tCj xpivioGut <rg, Rom. iii. 4, note.

19. 'O vet bg) 6 vol bg, ch. iii. 12, vii. 15, is ^n, the whole of the temple, but in this passage, and henceforth, it is Til, the inner part of the temple,1 “)TI. CHAPTER XII.

3. Uvppog) Others read cr vpog,2 which the ancients formed from nvp} as though John should say, /asya v rrvpbg bpdxovra, But ervpog is written for tfvppog, ch. vi. 4. See Apparat. pp. 805, 820. [Ed. ii., pp. 524, 544.] The colour represents the fiery spirit of the dragon. — xe<pa\ug g-rra, seven heads) such as even history commemorates ; and in this very city (Hamburgh) the skeleton of such a dragon with seven heads was formerly shown, — Joli. Diet, Winckler, Disquisition, p. 162.

4. K urctpu'yri, to devour) The notion formerly prevailed with many persons , that serpents were accustomed eagerly to desire the flesh of new-horn infants, — Pricseus.

5. "Ersxw, brought forth) The Christian Church brought forth a male child , Christ, considered not personally, but in His kingdom. Vitringa interprets it of Constantine, when he gained possession of the empire ; D. Lange weightily refutes him, in his Comm, upon the Apocalypse, f. 137, 141. Nor, however, as the same writer

2 A Yulg. read irvpjios. BCA Memph. tv pig. — E.

APOCALYPSE XII. 6.

supposes, is the conversion of Israel here signified; for that nation does not bring forth, at its conversion, but is born: and the crown of twelve stars prefigures the conversion of the twelve tribes: comp. Gen. xxxvii. 9. The birth here described has already long ago taken place; that conversion [of the twelve tribes] has not yet taken place. The woman brought forth, when in the ninth century, more nations than before, together with their princes, were, under the name of Slavonians, added to the assembly of the Christian name. Therefore almost the whole of this chapter has been fulfilled, although D. Lange refers it to the future, in the same place (see above), and in Epicr. p. 408. The very war of the dragon with the rest of the seed of the woman, ver. 17, precedes the rising of the beast out of the sea; but this took place in the eleventh century, as will presently be shown. — v/ov cippsva) Learned men have brought together to this place passages in Aristophanes and Alciphron, where a woman is said to have brought forth tfuidlov upp&v but the cases differ; for <7 raidm is generic, viog specific. Nor, however, does John write vibv appsva without reason. For thus also Jer. xx. 15, it is said “D1 p, where in the Greek it is viog aptyv, or simply apffriv as in this passage. Primasius omitting the word son, says male, as ver. 13 has it. — iv pa(3dw <ndr)pcji, with a rod of iron) The rod is for long continued obstinacy, until they submit themselves to obedience.

6. E/g TYjv ipYifjiov) The wilderness is the western part of the world, Europe, or its districts in particular on this side of the Danube ; for on the other side of the Danube the countries were already before this more imbued with Christianity. nmy, the wilderness , and the west , are connected by derivation. D. Laurence Reinhard , in his chronological arrangement of the Apocalypse, p. 14, rightly thinks that this passage has reference to the state of the Church from the ninth century. — r^'spag ^iXlag diaxoc/ag s^novra, 1260 dags) The 1260 prophetic days are 657 ordinary years in full. And if you reckon these from A. 864 to 1521, you will certainly not be far from the truth. The woman obtained a firm place in the wilderness, in Europe, especially in Bohemia , and there, in particular, she wTas nourished ; until more free and abundant nourishment was vouchsafed to her by means of the Reformation. The close of the 1260 days is the Reformation.1 The close of the times, 1, 2, and J,

1 By a somewhat different method of computation , in der Erkl. Offencb. Ed. ii. p. 592, the commencement [terminus a quo] of the 1260 days (by which 677 ordinary years are there equally made up) is fxed not in the year 364, but 940,

APOCALYPSE XII. 7.

is the Millennium. Between the Reformation and the Millennium there is no more remarkable revolution, than the Reformation itself the great importance of which is sufficiently perceived from this.

7. 'O Mtyurfk) Michael) The archangel, but still a created angel. Dan. x. 13 ; Jude ver. 9. Nic. Collado, Raph. Eglinus, Jonas Le Buy, Grotius, Cluver, Mede, Dimpelius, and others, recognise a created angel. — roZ •jcoXe/iricaff) that is, rgrav. An elegant expression. Thus Basil of Seleucia says of Abel, oXog roZ ddipov yevofievog, altogether intent upon that which he was offering. Comp. 2 Chron. xxvi. 5, in the Hebrew. The war was occasioned by the <rAawj, with which the whole world was carried away.— /xsrcc) together with , that is, against. So ^sra, ver. 17, ii. 16, xi. 7, xiii. 4, 7, xvii. 14, xix. 19.

and the end [terminus ad quem] not in the gear 1521, that is, at the Reformation, but in the violent suppression of the Bohemian Church, which followed in the year 1617, so that the Reformation itself ver. 14 , finds its place in the middle of times 1, 2, and speaking exactly in the middle of the binary number, which these times represent. That you may not think that a great leap is here made, Reader! I wish you to remember {aus der Einleitung zur Erkl. Offenb. § 52), that a prophetical day comprises half an ordinary year, with the addition of about 14 days. If you take 14 full days: 1260 days, by this measure will make 678 years, with an addition {which Erkl. Offenb. nearly represents at the passage quoted) ; but if instead of 14 days, you take 8, the sum of 657 years will come forth {which the Gnomon proposes, which is almost equally distant from Erkl. Offenb. c. ix. 15). The method of computation therefore itself introduces a difference of only 21 years {in which matter I would rather give the preference to Erkl. Offenb., the 2d Edition of which is certainly more recent than the Gnomon, than to the Gnomon) : but the places assigned to the beginning and the end respectively [termini a quo et ad quem], vary within a space of 96 years; but this difference makes no variance as far as concerns the chief point of the subject, which comprises most important revolutions, and those brought about gradually. {Respecting a latitude of this kind, comp, den Beschluss der Erkl. Offenb. ii. St. p. 1082, and the next, or die Vorrede zu meiner erklarenden Umschreibung, etc., p. ix.) To this you may refer the conclusion which presents itself in der Erkl. Offenb., Ed. ii., p. 591. Also waren die 677, Jahre zwischen a. 1524 und 1624 ausgeloffen. In dem Raum dieser 100 Jahre ist nichts bedenklicher, als die Reformation, und die mit deren Bestatigung verknupfte betriibte Zerstorung der Bohmisclien Bruder — Gemeine: und also ist bey solcher Revolution das Ziel der 677, Jahre order der 1260, prophetischen Tage zu suchen. Wir lassen einem jeden die Freyheit, das Jahr zu bestimmen: doch priife man, was folgt. a. 1517, nahm diess grosse Werk seinen Anfang. Die Bohmische Bruder — Gemeine, und die Reformation, stunden 100 Jahr nebeneinander, bis auf Jahr 1617. — Von a. 1617, kommt man mit 677 Jahren zwuicke auf das Jahr 940. — und also geben die 1260, Tage den Periodum der bohmischen Ivirche. — E. B.

8. O'jTi ’ieyvtitv — avru) Others read, ovx ’loyycav, ovS's tokos evpify avruv.1 If the plural number were correct, it would be ovd's toko; sbprOri avroTg (not avruv), as it is expressed in Apoc. xx. 11 ; Dan. ii. 35, also Job xvi. 18. Victorinus also has, and there was not found fop him (not, OF them) a place in heaven. And Cassiod. in his Complex., The Dragon being cast headlong to the earth , was overthrown , so that he no longer had the place of blessedness. The explanation of Andreas likewise speaks of the dragon only, and not of his angels. In which point of view almost all the testimonies for the plural are set aside. The style of the Apocalypse usually attributes the good which is done, or the adversity which happens to the prince or leading person concerned, in the singular number, rather than to those whom he has for his subjects. This is the case in this passage also ; for in ver. 7, in the battle, the dragon is described at first alone, and then the same with his angels. Afterwards this book makes mention of the dragon only ; wherefore the angels of the dragon, where occasion requires it, will have to be understood from this passage. The simple verb, ’nsyvuv, for which Pricaeus would prefer xurusyynv, is used in this passage, as in the Septuagint, Ps. xiii. (xii.) 5; Dan. vii. 21, tayyav rrpbg nva. — h ru ovpavu, in heaven) in which, all along from the triumph of Christ up to the time then present, he had accused the brethren of the dwellers in heaven, ver. 10. Comp. ver. 12. The earth is included in the heaven : not the opposite.

9. *0 xa\ov[Ltvog diufioXog, xai 6 aaravag, x.r.X. The devil and Satan are exactly synonymous, as Druse teaches, and Raphel, in his Annot. from Polybius, p. 719 ; for both |BC?, and biafiato.uv mean to place ond self between for the purpose of resistance ; wherefore also the Septuagint frequently has d/a(3o\og for which is retained at 1 Kings xi. 14, 23, 25. Therefore there is no more difference between them than between gladius , in ordinary appellation, and ensis in poetic usage. The only difference lies in the Hebrew and Greek idiom ; and the adversary is pointed out, who harasses the Gentiles, as the devil , and the Jews, as Satan ; in this place, indeed, saints of both classes. Even Andreas of Caesareia saw, that there was force in the double appellation ; and lest I should be accused of refining too nicely, Grotius refers this double appellation to the Jews and Gentiles. But the observation appertains to this text, in which

1 A Memph. read hyvatv. But BC Vulg. Syr. h-yvaav. ABC Vulg. Syr. read avruv ; but Memph. avru. — E.

APOCALYPSE XII. 10-12.

both the Hebrew and the Greek names are joined together: in other texts, even the appellation of the devil, inasmuch as it is alone, may no doubt appertain to the Jews. — 6 ^Xavuv, which deceivetli ) The devil is a liar and a murderer, John viii. 44 ; a seducer, in this passage, and raging, ver. 12, where despair, in consequence of the shortness of the time, inflames his rage. But the saints, who overcome him, have faith, love, and hope.

10. ’A pri, now) This particle teaches most evidently, that this twelfth chapter, from its very beginning, refers to the trumpet of the seventh angel ; for the voice which was heard immediately under the sound of that trumpet, ch. xi. 15, respecting the kingdom , is here repeated with a remarkable increase of meaning by the figure, Epitasis [see Append.] ; nor can it by any means be placed before this trumpet in particular. The accuser attacked the citizens, and not the king. Moreover, the latter part of the twelfth chapter, has a most close coherence with this very passage. In ch. ii. 15—18, these things are set forth, which this most important trumpet comprises ; in ver. 19, and ch. xii.-xxii. is an Exergasia [see Append. u Epexegesis.”], and copious description of its accomplishment. — 6 xarriyup') A name naturalized and adopted even in the East, and so used by the Syriac translator in this passage. Therefore in this very place it is not used as a Greek word (as Camero remarks), but as a Hebrew word, the purely Greek synonym, 6 nurnyopuv, following. The two languages are joined together, as in ver. 9, and repeatedly in this book, which has reference to both Israelites and Gentiles. See Sclioettgen, Hor. Hebr. p. 1120, and those which follow ; where also the office of Michael, and the appellation, old serpent , are illustrated from the writings of the Hebrews.

212. Ova.}, ivoe) This is the last denunciation of the third and most grievous woe , which has already been frequently denounced ; and under it at length the beast assails. Wherefore the remarks which Wolf makes most recently. T. iv. Curar, p. 530, he also approves of, p. 535, when he prefers to the other interpreters, those who think that the government of the Roman Pontiff is marked out by the beast. Ap. xiii. 1. — ry ytj xa / rfi 0aXa<r<r?j, the earth and the

1 K xryycop, A. Karjjyopof, BC and Rec. Text. — E.

2 Ver. 11. ovk, not) By this negative a contradiction is given to the accusation, the subject of which is indicated by this very expression. — V. g.

— rqv -tyvyjriv uinav, their own soul) or life. In like manner Satan had also accused Job, Job ii. 4. Against him, who renounces his love of life, the calumniator has now no power. — V. g.

APOCALYPSE XII. 13.

sea) The earth is placed before the sea, either because the earth, as opposed to the heaven, is superior (to the sea), and the sea is only a part of the earth, which is understood in the following verse under the earth: or because the third woe really began in Asia, before it began in Europe, through the instrumentality of the beast. — oA/yot> zaipbv, a short time) xuip'og, in this place, has a peculiar signification, a time of 222§ years; and bXiyog xaipbg is the period next above the 3 i times, which are the subject of ver. 14 ; and therefore the oXlyog xaipog, is four times, or 888§ years, are from a. 947 to a. 1836, as is collected from the proportions of the other periods, with which this is connected. See Erkl. Offenb. p. 619.

13. Kai ots x.r.A., and when the dragon saw that he was cast to the earth) Arnolfo a monk of Ratisbonne , says Ussher, who makes himself an eye-witness of the matter , affirms that a portentous dragon was seen in the air about these times (de S. Emmerammo , l. 2, t. 2, ant. lect. H. Canisii, pp. 98, 99). “ Having been placed in Pannonia some years before, on a certain day from the third hour to the sixth, I saw the devil, or a dragon, suspended in the air. But his magnitude was incredible, his length so great, that he seemed to be extended, as it were, through the space of a mile.” A dmonitius , who converses with him in this dialogue , asks of Arnolf : Did you at all remember at that time any of these things, which the blessed John writes in his Apocalypse respecting the dragon and the beast ? He replies : Truly these things came into my memory, but the recollection of what is written in the same Apocalypse especially harassed me, in which is contained : Woe to you , because the dragon is come to you with great wrath , because he knoweth that he hath but a short time. — [Ussher1] de success. Eccles. Christian, f. 46, 47. The same, s. 36, from Glaber Rodulph, relates that such a portent was seen in Gaul, about A. 1000 or afterwards. And Arnolf flourished about A. 1040. Wherefore the visions related by Rodulph and Arnolf were between the beginnings of the short time and of the 3^ times , and then the dragon was certainly already cast to the earth , persecuting the woman : but I am not credulous enough to assent to the statement, that this enemy was then actually seen in Gaul and in Pannonia. Yet I thought that this account ought to be mentioned, because a man of great wTeight, James Ussher, both related it, and plainly enough assented to it. Let those who find more testimonies of such phenomena, produce them : let those who are strong in spiritual judgment, weigh them.

1 Ussher’s collected works, vol. ii., p. 101.

APOCALYPSE XII. 14.

14. A i duo nrepuyeg) The Hebrew dual CPDJp does not always involve the number two : but it is used even in the description of four or six wings, Ez. i. and Isa. vi. Whence in the Septuagint CM is never expressed by duo irrepuysg. Therefore in this passage it is said not without great significance, a/ duo crrspuyeg, those two wings. The great eagle itself is the Roman empire : the two wings , the power over the east and the west. — sig rbv ronov aurqg, into her place) This place 1 comprises very large regions, Poland , Russia , Hungary , Transilvania , etc ., by the addition of which to the church, a. 965, and thenceforward, the Christian power reached, in a continuous tract, from the Eastern to the Western Empire. — xcupbv xai xaipoug xai rjfjjiau xuipou) So Dan. vii. 25, swg xcupou xai xaipuv xcti v\[M<su xaipou ; ch. xii. 7, s/g xatpbv xai xaipoug xai y\[JjKSu xcupou. In each passage the subject is the calamity of the holy people. The plural, xaipoug , denotes two times. The plural number is to be taken most strictly. In this manner of speaking, after years , the space of two years is signified, 1. 17, § 3. Digest, de manum. test. Being indefinitely commanded to he free after years, he shall he free after the space of two years : and that interpretation both the favour of liberty demands , and the words admit. Thus ten , CD'n^y two decades , that is,

twenty. According to the rule of the ancient Hebrew doctors, usually employed in expounding the Sacred Writings, the plural number is to be understood of two, if there is no reason to the contrary. Guil. Surenhusius de Alleg. V. T. in N. T., p. 589. And in this passage, indeed, the taking, in a strict sense, is admissible even on this account, because there is an interval between the one and the half. In an indefinite sense several xcupoi are a yjbvog. Maeris the Atticist, upci eroug, arm iug‘ xcupog srougy kXXrj vixug. Ammonius and Thomas Magister, xoup'og fiepog ypovou, olov /usiuerpri/xsvuv ri/xspoov cuGrrifia’ ypovog 6e, 'rroXkuv xaipoiv ‘itipioyfi xui cuKkri^ig.2, In the Apocalyptic sense xcupog a time has a definite length, as is plain from the distribution of this

1 In der Erkl. Offeneb. Ed. //., p. 642, the place of the wilderness, in the singular , Germany, is much more definitely distinguished from the wilderness which comprises these countries. {Comp. p. 639), so that the eastern wing might especially subserve her flight into the wilderness, the western {wing) her flight into the place. — E. B.

2 Xpouog and dihv are indefinite time. "Clpet, definite term, generally short ; K oupog, the opportune time. A lav, the indefinite flow of time without the notion of an end : Xpouog, time in its actuality, by which we perceive the succession of things ; it is a sort of aggregate of times. K oupog, a specific time, and, “ as opportunity” is fleeting, that time, of short duration: in Rev. xii. 14, a year, not literally but applied to the time of a year. See Tittm Syn. — E.

very period into a time, and times, and the half of a time. This period begins before the number of the beast, and extends beyond it: nor however does the whole of it far exceed it. It has 777-J years. By such a method, even a Chronus has a definite length, and comprises five noupoug or times: although Leop. Frid. (Jans Nobilis de Putlitz determines that xuipbv has eighty years, and a Chronus 240 years, and thus he takes three noapoiig for Chronus. Through a time, and times, and the half of a time, the Church is nourished, being removed from the serpent, and assailed by the river, i.e. the attack of the Turks, and not however overwhelmed: therefore those times are terminated by the captivity of the serpent, and are conveniently divided by the parts “joints” of the Turkish history. The beginning of the captivity, as is shown in its place, will be in A. 1836. Therefore the time is 222 1 years, from A. 1058 to 1280 ; and in the middle of the eleventh century, a new kingdom arose among the Turks, and shortly afterwards inundated the eastern part of the Christian world; but, at the close of that century, the city of Jerusalem was taken from them, which not long after they took again. The times are 444| years, from A. 1280 to 1725. In that interval they greatly desolated the Church, having taken Constantinople, having long had possession of Buda, and having more than once besieged Vienna. The half a time consists of 111^ years, from A. 1725 to 1836. Before the end of this half a time, and indeed considerably before, the earth swallows up the last attacks of the river. — dnb ^poffd^ov) construed with rp'spsra/. Comp. aero ‘TTpoffuKov, 2 Kings xvi. 18, and Jud. ix. 21, where the Hebrew accent plainly renders it a parallel expression: and Neh. iv. (9) 3.

17. Msra ruv Xoivuv, with the remnant) These are the faithful scattered in the lands of the unfaithful.

118. ’EffrdOrfi) Thus also Arethas : and Ribera approves, although most of the Latins have stetit, he stood , surdd^ ; which reading in turn Doelingius de Antichr. p. 284, approves of, and Peganius, Ap. p. 212. Each reading is almost equal in point of authority from manuscripts, and suitableness to the sense. For if applied to the dragon, the sentence would thus run. He was wroth , and ivent away : and stood on the sand of the sea , and gave his power to the

1 tuv TYipovvrau rdg ivzo'hoig tov Geov, who keep the commandments of God) This belongs to all those who have the dragon for their adversary. — V. g.

APOCALYPSE XIII. 1.

beast which arose out of the sea. But because a new part begins at the words, and stood, and at the beginning of this part the name of the dragon is not again expressed, this act of standing is better applied to John. Who indeed, though he saw such various objects, yet mentions no other going of his, except that which was done in the spirit, for instance, ch. xvii. 3 : but this standing also upon the sand of the sea, was done in vision. This vision is very remarkable, and hence John mentions his own standing upon the sand of the sea. On the visions at the waters, comp. Dan. viii. 2, x. 4 ; Ez. i. 3 ; Gen. xli. 1.

CHAPTER XIII.

1. ’Ex rrig 6a\u<x<sriC) out of the sea) Three woes traverse the world from the east to the west. The first was in Persia : the second proceeded from the Euphrates : the third, under the dragon, is sustained by the beast in the west. In the conclusion of my German commentarv, I have enumerated more than fortv laws and distinguishing marks of Apocalyptic interpretation. In these the quick unfolding of the three woes, and especially of the third woe, has no little weight. — Qvipiov, x.r.X., a beast , etc.) driplov is a diminutive in sound, but not in sense : for even elephants are called %>/ ; and in Homer /u.dXa fj/zya, driplov is a great stag slain by Ulysses.

The most ancient fathers determined that the seven heads of the beast were so many ages or kingdoms of the world, from its beginning to the end: from which interpretation that of D. Gebliard is not far removed, according to which the beast of the Apocalypse is the abuse of political power, the prop of the antichristian state: the seven heads, Pharaoh, Jeroboam, Assyrian Babel, Antiochus, the Sanhedrim of the Pharisees, then the Emperor of Rome, and the beast from the abyss. See Comm, on Twelve Prophets, pp. 508— 524 : comp. p. 217 and those which follow, 292. On the other hand, Victorinus took the head, or one king, to relate to Domitian, who was emperor in the time of John: the others, to refer to his five individual predecessors, and his immediate successor; and so Hammond, from Claudius to Domitian; so Bossuet refers it to Maximin and his five consorts, whom he himself survived, and Licinius, who alone survived him: which also is not far removed from the Epilysis

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of Raph. Eglinus. The one interpretation is too loose; the other too confined, although it is more convenient, inasmuch as it does not go beyond the seven hills [of Rome]. From either interpretation they were able to take an occasion, who with great agreement among themselves refer those seven heads to seven forms of the Roman polity, which are presented (see especially Borrhaus on this passage) by 1) Kings, 2) Consuls, 3) Decemvirs, 4) Military tribunes with consular power, 5) Dictators, 6) Emperors. We shall presently see the seventh. But, I. Seeing that Daniel, to whose antiquity it was suitable, already in his time sufficiently described the Roman affairs, what need is there to seek them in the Apocalypse, and to trace them back, not only beyond the beginnings of the third woe, but even from the beginnings of the fourth beast of Daniel, and indeed much further? for Daniel only subjoins the fourth beast to the third, as he does the third to the second, and the second to the first: but they who make the first head of the Apocalyptic beast to be the kings of Rome, ascend beyond the whole of the third beast of Daniel; whereas even the last king and the first consuls at Rome coincide with the beginnings of the second beast, that is, the Persians. II. The number seven, as applied to the heads, is itself at fault in this view; nor can consuls, decemvirs, and tribunes, be reckoned as three heads, but they must be regarded either as one, and this number of colleagues does not vary the species of rule, or as about twenty; moreover the others were often placed at intervals between the consuls: or if by this insertion the number of the forms is not increased, even kings (that you may class dictators with which division you please), together with emperors, would have to be reckoned as one head. Undoubtedly chronologists name the Roman epochs only from kings and consuls, and make other things subordinate to these, until they come to the emperors. See Com. de Sylvestris Chronol. p. 190, etc. However it be, it is not only from a difference between the heads, and from the number of the seven kings, that the beast and his last head are known; although interpreters allege that one means only: but without circumlocutions of this kind the prophecy more plainly represents both the whore, and with her the beast. III. To the seventh head alone a short space of continuance [ch. xvii. 10] is ascribed; but who, according to this system, will make a longer continuance to the other heads; for instance, if the decemvirs are a head, when Tacitus, in the introduction to his annals, asserts that their power did not prevail more than two years? IV. When they come to the emperors, as if it were the sixth head, their ingenuity exerts

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itself ill a variety of ways, as to which of the emperors is to be regarded as the last in this point of view: Is it Domitian, whom foreign emperors began to succeed; or Diocletian, in whom Paganism ended; or Constantine, who ought (to accord with their theory) to have remained a u short space,” namely, at Pome: or Augustulus, conquered by Odoacer? Y. In the seventh head they do not escape the difficulty of introducing a too long continuance of it, and a too great difference between it and the eighth, which is nevertheless of the seven; as when they refer to this head Constantine, who was the first to have the seat of empire in the east; or Odoacer and the Heruli, together with the Goths and Longobards; or Boniface III. or Charlemagne, with the successors of both. More things suitable for the refutation of such opinions, if it is necessary, can be taken from those things which follow.

For in this place especially my German Exegesis, and the Epicrisis of Lange, are to be compared with one another. And, first of all, it should be agreed upon what is the subject of inquiry. We both admit, I. That the beast is one person, and the whore another: II. That Babylon is Pome, and that too especially in the last part of her time: III. That some things which are spoken of the beast in the Apocalypse, are also spoken of the fourth beast in Daniel: IY. That the beast is described both as a body and as an individual: Y. That the Papacy also is pointed out in the Apocalypse: YI. That the impious one, who is called antichrist, is an individual. But the chief difference consists in this, that the Divine of Halle says that the Papacy is held forth under the picture of Babylon; I maintain, that it is under the description of the beast, and this in such a manner, that its heads denote the papal succession from lltli century, and in the last time that Wicked one [2 Thess. ii. 8], at once both wields the Papacy, inasmuch as he is of the seven, and adds new malignity from the bottomless pit, inasmuch as he himself is the eighth. Very great weight therefore is attached by us to this part of the prophecy, the event of which belongs to the present day. First of all, I will repeat the Propositions which are laid down in that Exegesis on this passage, and which are examined in the Epicrisis, and I will partly explain them more fully, and partly vindicate them. I will act carefully and plainly: do you, Reader, if you judge that it at all concerns you (and it does greatly concern you), see that you attend to me. For it is wretched, when in an important matter there is much of words, but no profit. He who shall, word by word, weigh in turns that treatise of mine on each Proposition, and the

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Epicrisis of Lange, and shall compare my present explanation with both, will not repent of his labour.

Proposition 1. It is one and the same beast, having ten horns and seven heads, which is described, Apoc. xiii. and xvii. — D. Lange concedes this, p. 376. But when I had prepared this Proposition with this intention only, that the demonstration about to be then deduced from ch. xiii. and xvii. jointly might cohere, he, before I say anything about the whore, immediately anticipates me, and says, that in Ap. xiii. and xvii. the beast is so brought forward as to destroy [ch. xvii. 16] the whore or papacy. He adds, or Papacy, from his own theory. That the beast is different from the whore, each of us, as I have said, equally admits: but before the question is decided respecting the texts which signify the Papacy, it is neither allowable for me to put the Papacy for the beast, nor for him to put it for the whore. A perpetual error, arising out of Homonymia (see Append.), prevails throughout the Epicrisis. Do you, Reader, bear this in mind; for I shall not inculcate this at every passage. But for my part I shall proceed distinctly.

Prop. 2. The beast is an ecclesiastico-political power opposed to the kingdom of Christ. — He concedes this also, p. 377. But when I opposed the opinion of some, who regarded the beast as a power either purely spiritual, or purely political (against the opinion of D. Lange), and when I did not as yet assume it as applying to the Papacy, he protests against my taking it of the Papacy. He ought to have waited, until, in the course of my argument, I seemed to abuse this Proposition which is agreed upon on both sides.

Prop. 3. The beast has an intimate and altogether peculiar connection with the city of Pome. — The Epicrisis, p. 377, so concedes this Proposition, as to say that it does not even need proof: and yet, p. 378, it refuses to it even probability itself, inasmuch as the beast and Rome are not therefore the same. But I do not say that they are the same, any more than he does Things connected are not the same: and I have proved the connection by reference to the 17th chapter, not because I thought that it is denied at the present day, but in order that this Proposition, together with the 4th, might more firmly support the 5th.

Prop. 4. T'he beast exists at the present time. — I had required that these Propositions might be examined as strictly as possible. The Divine of Halle has examined them, but, as he says, not strictly; for that it was not necessary: p. 386. It certainly was necessary in this Proposition, on account of the following Proposition; an exa-

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mination of which I had particularly sought for, and that justly. I will speak with kindness and openness (for truth, which is brought into danger in this serious passage, compels me). The Epicrisis does not relate to its readers, of whom it certainly has many, on account of the celebrity of the Author, what ought especially to have been related. The whole of what he says is this: This Proposition rests upon the preceding one. But since that is entirely without foundation, namely, that the beast is the Papacy, this falls to the ground together with it: p. 377. The strong expressions, entirely, falls to the ground, and others, which the assurance of his own opinion everywhere supplies to the Venerable Author, ought not to prevent the reader from hesitating, and weighing in turn the arguments which each of us advances. There is need both of this admonition, and that it should be kept in mind. I had thus proved the Proposition: The beast has not yet passed: for Pome stands, and it is not until the destruction of this city that the beast perishes. It is not therefore altogether FUTURE: for the second woe has now long ago passed; but this having passed away, the third woe was quickly coming, and at the beginning of this woe the beast quickly arose out of the sea. Therefore the beast, whatever it is, exists at the present day. I have not, as he says, built up the 4th Proposition on the preceding one, although it satisfied the Divine of Halle and myself; much less does the 4th Proposition owe its force to this Proposition, the beast is the Papacy, which, though true of itself, he without cause makes equivalent to the preceding Proposition: for it would be an unbecoming circle, compared with the 5th Proposition: least of all does the 4th Proposition rest on that Proposition only, for the Epicrisis mentions it only. My proof holds good. 1) The beast has not yet passed: 2) it is not altogether future: 3) therefore it exists at present. The fourth point is not given: the Divine of Halle admits the first: from the first and the second the third necessarily follows: and that altogether overthrows the opinion of Lange respecting the beast, and supports mine. I proved the second point, as I was bound, by few words, but still from the whole connection of the prophecy, which cannot escape the notice of a continuous reader of the commentary brought down to that point (for it requires a reader of such a character). Do you seek for a summary of the arguments drawn from an analysis of the times? See Erkl. Offenb. p. 114. Do you prefer a summary of the arguments separated from an analysis of the times? See the same, p. 92, etc. The Epicrisis ought to have related and examined these things, rather than, in the very central

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point on which the controversy turns, to have attributed to me a solitary argument entirely destitute of weight, and, having easily refuted that, to have represented the matter as though quite settled in other respects.

Pkop. 5. The beast is the Roman Papacy. — This in truth is the chief Proposition, respecting which the Epicrisis treats, p. 378. The 3d Proposition is beyond the reach of controversy: we have recently vindicated the 4th. This 5th Proposition, resting on those two, remains irrefutable, that is, evident and certain. The beast, I say, is intimately connected with the city Rome: and the beast exists at the present day. Therefore either another power of the present day, greater than the Pope and more intimately connected with the city Rome, must be pointed out, or the Pope must be regarded as the beast. I had spoken more at large on this very Proposition, p. 664 ; and the things which I had discussed, p. 659, are in agreement with this. By the consideration of the three woes, and moreover of all the things which precede and follow in the prophecy and its accomplishment, we are so shut in, that neither before nor afterwards, neither in the east nor in the west, can we think of anything else than the Papacy. Let those things be compared which are set forth at ch. xii. 12, 14. Add the Introduction, especially § 31, 40, 42, 44, num. 12. All these strong points are as yet unrefuted.

A further argument, with a special reference to Daniel, has been prepared by the illustrious man, recently, with the intention of convincing me: p. 393, etc., compared with pp. 381, 384. It is a pleasing task: I will consider the subject itself.

The argument proves, 1) That the beast of the Apocalypse is viewed, first, as an entire body, afterwards as an individual: 2) That the same belongs to the Roman monarchy: pp. 393, 394, 402, 403. I reply: I concede both points, even without the circuitous reasons sought from Daniel; and this very admission shall assist in proving the interpretation of the beast as given by me. Let us see the points of importance separately.

1) Without perceiving this difference, which takes the beast first as an entire body, and afterwards as an individual, he says, that an error is at hand: p. 394. I reply : It is true that there is this difference; and even one of greater distinctness than appears to the Divine of Halle. Thence we shall see the origin of the error, in which he is involved, especially in Proposition 10.

2) He demonstrates, p. 934 (394?), etc., that there is a great conjunction between the beast , even taken as a whole, and the whore

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(and the Papacy). This he does excellently ; if the interpretation respecting the Papacy were transferred from the whore to the beast.

3) The concentrated demonstration , as the Author calls it, by which it may be shown that the beast of the Apocalypse is not the Pope, consists of three reasons: pp. 396, 397. We will refute these.

a) He denies that I have proved my opinion by any facts. I reply: I have plainly proved it, and do prove it again and again, by this very Proposition in particular. We will afterwards examine the parts of the text separately. Nor have I deemed it necessary to interweave at any time anything contrary together with my demonstration.

h) He says, that the whole force of my demonstration, that the beast is the Pope, is taken from the kingly state and lordship of the Popes; but that the papal hierarchy is brought forward under the form of the royal wdiore: p. 397. I reply: That this question, whether the kingdom of the beast or of the whore is the kingdom of the Pope, is not decided by the kingly state and lordship, which each of them has. It was befitting that the kingly state and lordship of the Popes should be pointed out; because without it the Papacy would not be the beast; but that the Papacy is the beast, has been before showm by other means.

c) He repeats, that the beast is a different person from the whore: the same passage, compared with pp. 371-374. I again and repeatedly grant the truth of this; but it does not show that the Pope is the whore.

4) The parallelism also between the prophecy of Daniel and that of the Apocalypse, subjoined by the Divine of Halle at the same place, so breaks the force of his opinion, that it corroborates mine. We will proceed distinctly, and by means of certain particular Observations we shall see this 5th Proposition resulting again afresh.

Ohs. 1. The Least of the Apocalypse hears a resemblance to the fourth Least of Daniel vii. 7, 8. — The Epicrisis enumerates many points of resemblance, pp. 398-402. Among these the very title, the Least. , which is common to both, is conspicuous: the ten horns; great power; duration even until the kingdom of Christ and the saints. Of tlte mouth speaking great things, of the war with the saints, of the 3^ times, we shall speak below.

Ohs. 2. The dissimilarity also is remarkable. — There are some things which Daniel alone mentions: its formidable appearance, great strength, teeth of iron, difference from the former beasts, the little horn, its eyes which are those of a man, the three horns torn

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out, nails of brass, etc. Again there are many things in the Apocalypse which are new: seven heads (when there is only one in Dan. vii. 20) ; a name of blasphemy; the resemblance of the beast itself, its feet and mouth to the third, the second, and the first beast in Daniel; the assistance given by the dragon; the “ deadly wound” and its “healing;” the “wondering” of the earth; the “worship” of the inhabitants of the earth; the woman seated upon it; the ascent from the bottomless pit, etc. The ten horns themselves are described in one way by Daniel, in another by John.

Obs. 3. The beast is not entirely the same. — The Divine of Halle thinks that it is the same; but similar things are not always the same, dissimilar things even more rarely so; and identity is inconsistent with such a dissimilarity as here exists, as far as relates, for instance, to the heads.

Obs. 4. The beast of the Apocalypse has its rise many ages later than that of Daniel. — It is doubted, whether the fourth beast of Daniel is the Grceco-Syrian kingdom, or the Roman empire. Each theory is laid down by no mean interpreters; the former, for instance, by Franc. Junius, the latter by J. Lange. Take the Homan empire, and fix its rise as late as possible, under Augustus, who gained possession of Egypt, the last kingdom of the Grecian monarchy. That was, I will not say before the birth of John, but before his vision.

Moreover vision and prophecy belong to future events: whence, although the Babylonian monarchy, in the time of the prophet Daniel, was in the midst of its flourishing state; yet in the vision its beginnings, as it were abruptly, are derived from the time then present: Dan. ii. 38, vii. 17. It is therefore certain that the beast of Daniel has an origin more ancient than that of the Apocalypse. But the order of John’s vision demonstrates that it arose after the departure of the second woe, namely, the Saracenic, and under the trumpet of the seventh angel, after the circumstances relating to the dragon mentioned in ch. xii., under the third woe, after the departure itself of the dragon to carry on war with the remnant of the seed of the woman. Lange, in his Germ. Comm, on the Apoc. fol. 92, observes, on ch. ix. 1, that m^ruxora in the past, not n/xrovra in the present, is said of the star: although we are not now inquiring respecting the time itself of the star which fell there. It is not less worthy of observation, that here Qqpiov is described, on the other hand, as a vafiamv in the present, not ava[3s[3rixbs in the perfect. The ascent of the beast out of the sea is under the third woe.

Obs. 5. The beast of the Apocalypse is the Roman Papacy. This

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flows by an inevitable sequence from the preceding observations. Nor do the reasons, which the Divine of Halle proposes from Daniel and the Apocalypse conjointly, present any impediment to this, whether they be drawn from the Apocalypse alone, or from Daniel also.

a) The beast, he says, is such an individual, as possesses no successors in his kingdom: inasmuch as the kingdom is destroyed together with the destruction of the beast. But the Popes have successors in their hierarchy. — Epicr. p. 403. I reply: The last individual in that succession, as we shall see in Proposition 10, has no successor.

(3) The beast arises from the stock of the princes (Re genten- Stamm) of the Roman monarchy : but no Pope arose from thence: at the same place. I reply: It does not appear, whether the Epicrisis speaks of the stock of princes in a genealogical , or political sense. In a genealogical sense, the emperors themselves, were of such a varied stock, that many pontiffs are with greater right considered to be of the Roman stock, than, for instance, Trajan himself. In a political sense, whatever power the Pope has, he has it from the monarchy, not from the hierarchy, of Rome.

y) The beast is still future: the Popes have already long reigned: the same. I reply: The last Pope, a remarkable person, most ’wicked, is still future.

h) The beast will obtain kingdoms with the greatest political empire: p. 404. I reply: The Popes have obtained them, and an individual Pope in his last time will obtain them much more.

i) The beast will be cast into the lake of fire: Babylon will first be destroyed by the beast itself. Therefore Babylon is not the beast: the same. I reply: I grant this, without any injury to the Proposition. We have cleared out of the way, as I think, the more copious argument: now we return to the Propositions, the tenth of which will more fully illustrate this fifth, even as far as relates to Daniel.

Prop. 6. This Papacy, or papal kingdom, began long since. — By this Proposition I do not attempt to prove, that the Pope is the beast, as the Epicrisis relates, p. 378. That has been proved up to this point. Now, that point being settled, the progress of the legitimate demonstration demands, that it should be shown that there is found in the Papacy such a power as is ascribed in the prophecy to the beast, in preference to that which is ascribed to the whore; and that there should be an investigation, as to the particular time at which it arose. Wherefore the arguments which I had collected for this Proposition, are especially to the purpose. The beast is opposed to

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Christ, not with reference to His Person, but with reference to His kingdom: and here that must especially be considered, which the venerable Lange excellently teaches in the Preface to Sherlock’s Antidote against Popery, that the doctrine concerning the Person of Christ retained more soundness, on account of the (Ecumenical Councils; but that the doctrine respecting the office and kingdom of Christ was most openly and flagrantly corrupted.

Prop. 7. The founder of the papal kingdom is Hildebrand, or Gregory VII,

a) The Epicrisis distinguishes between the commencement of the kingdom and its height: p. 379. He especially traces back the commencement of the Papacy to Boniface III., whose ecumenical name I have not passed over, p. 462, comp. pp. 445, 446, 548 ; although Magnif. Pfajjius shows, in a peculiar dissertation, that the affair itself was not then great.

b) The Epicrisis does not deny the height in Hildebrand, in the same place: But the height carries with it the decision, wrhen any kingdom, after having overcome the former one, seizes upon the first place. See Erkl, Offenb. p. 675.

c) The Epicrisis remarks, that in Proposition 6, and afterwards, I do not use the term, beast, but, the Papacy: p. 380. I reply: That is done according to the law of method; for Proposition 5 showed, that the beast is the Pope: now, as the demonstration advances, the Pope, from the predicate, becomes the subject, to which further predicates are joined in the Propositions which follow. Such terms ought not to be used promiscuously, 'while there is any point in question; but the question being decided, the style becomes more compressed, as we have observed on Proposition 1.

d) In this particular passage I have commended Vitringa, having well weighed his arguments and those of Lange. The one, in other places, regards as already fulfilled many things which still remain to be fulfilled; the other regards almost all things which are already fulfilled, as still to be fulfilled: I follow the middle and true course, together with the order of the text. Where Vitringa is in error, or defends an opinion which is true by arguments which are not true, and the Divine of Halle is either opposed to him or agrees with him, whether correctly or incorrectly, I look on as one not concerned. Wherefore he is not right in comparing my system of arrangement with that of Vitringa; p. 381. The epoch of Gregory indeed maintains its place, as demonstrated by Vitringa and by me. The argument, of wThich mention is made in the same place, has been refuted

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in Proposition 5. For that some new power was added to the Roman episcopate by the aid of Gregory VII., all have admitted, even they who were then alive, as also they who afterwards defended Rome: and that very addition of power established the beast, or a certain empire. The new Dicta of Gregory proclaim it: the new Acts proclaim it. These were the Dicta, or Dictations of the man:

1. That the Church of Rome was founded by the Lord alone,

2. That the Roman Pontiff is alone rightly called universal. 3. That

he alone is able to depose or restore bishops. 4. That his legate takes

precedence of all bishops in a council , even if he be of inferior rank ,

and is able to pass sentence of deposition upon them. 5. That the

Pope is able to depose persons in their absence. 6. That, among other

things , we ought not even to remain in the same house with those who

have been excommunicated by him. 7. That it is lawful for him alone,

according to the necessity of the time , to make new laws , to collect new

congregations of people , of a canonry to make an abbacy , and, on the

other hand, to divide a rich bishoprick, and to unite poor ones.

8. That he alone can use the imperial insignia. 9. That all princes

are to kiss the feet of the Pope alone. 10. That the name of him

alone is to be read in the churches. 11. That his name is the only

name in the world. 12. That it is lawful for him to depose emperors.

13. That it is lawful for him , when compelled by necessity , to transfer

bishops from one see to another. 14. That he is able to ordain a

clerk of the whole Church to whatever place he shall wish. 15. That

he who is ordained by him is able to preside over another church , but

not to serve ;l and that he ought not to receive a higher degree from any

bishop. 16. That no Synod can be called general without his order.

17. That no section , and no book , can be esteemed canonical without

his authority. 18. That his sentence ought to be repealed by no one,

and he alone has the power of repealing the sentences of all. 19.

That he himself ought to be judged by no one. 20. That no one may

dare to condemn one who appeals to the Apostolic See. 21. That the

greater causes belonging to every church ought to be referred to him.

22. That the Church of Rome has never erred , nor will it ever err,

according to the testimony of Scripture. 23. That the Roman Pontiff,

if he shall have been canonically ordained , is undoubtedly rendered

holy by the merits of the blessed Peter , as St Ennodius testifies, the

Bishop of Pavia, many holy fathers assenting to him, as it is contained

in the decrees of the blessed Pope Symmachus. 24. That by his

1 “ Prseesse — non militare ” seems, from the antithesis, to mean, preside as a superior, — not serve as a subordinate. — E.

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precept and license it is lawful for subjects to accuse. 25. That without a Synodal assembly he is able to depose and restore bishops. 26. That he is not to be esteemed a Catholic, who does not agree with the Church of Rome. 27. That he has the power of absolving the subjects of wicked princes from their allegiance.

The genuineness of these dicta has been acknowledged by Panvinius, P. de Marc a, and Lupus; to whom is added Mabillon de re Diplom. f. 63. That they certainly give an accurate representation of the mind of Hildebrand, is demonstrated by Pfaffius Inst. H. E. p. 510 ; yea, Baronius calls them the Prerogatives [“ privilegia”] of the Apostolic See and of the Roman Pontiff: nor are the other demands of the Romish Church of a different character, a great collection of which is set forth in the public book, written in German, de recus. Concil. Trid. pp. 134-159, of Nicolaus, concerning the Kingdom of Christ, ch. vii. ; Calixti Digress, pp. 446-456 ; Carpzov. Isag. in libb. symb. pp. 813, 814, and others. As was his word, so his deed. The Acts, w7hich are everywhere extant, agree with his dictates. The sum of the whole is this: Up to this time the pontiffs had been subject to the emperor, although they often champed the bit; but then the Pope subdued the emperor, and, under the pretext of spiritual authority, began in his own person to act as monarch of the whole Christian world. That was the crowning point, to subdue the majesty of the Caesars, which was the chief obstacle to his power. The alleged cause had reference to investitures, and this itself was part only of a business which was of greater moment than was supposed; but the whole was of by far the greatest moment. For Panvinius shows, that the cause then at issue especially tended either to the entire overthrow of the imperial power, or to its establishment for ever. Let the Life of Gregory VII., by J. C. JDithmar, and the History of the Controversy respecting the Investiture of Bishops, until the agreement between Henry V. and Calixtus II., be looked into, especially at the end. In the year 1076, in a Synod at Rome, in the presence of 110 bishops, Gregory VII. anathematized Henry IV. ; having first (as Platina says) altogether deprived him of the administration of his kingdom. But the form of a pontifical abrogation [ absolving of subjects from their allegiance ] was to this purport — (The speaker is the same; for Sigonius expressed it in purer Latin) : u O blessed Peter, prince of the apostles, incline, I pray thee, thine ears, and listen to me thy servant, whom thou hast both brought up from infancy, and hast preserved unto this day from

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the hands of the wicked, who hate and have persecuted me for my faith in thee. Thou art the best witness to me, and the pious mother of Jesus Christ, and thy brother Paul, the sharer of martyrdom with thee, that it is not of my own accord, but against my will, that I have undertaken the helm of the pontificate. Not that I thought it a robbery to ascend thy seat in a lawful manner, but I preferred to pass my life as a pilgrim, rather than to occupy thy place only for the sake of fame and glory. I confess, and deservedly so indeed, that the care of Christ’s people has been committed to me, not through my own merits, but through thy favour; and that the power of binding and loosing has been granted to me. Therefore relying on this confidence, for the dignity and protection of His holy Church, in the name of Almighty God, the Father, Son, and Holy Spirit, I both depose from the exercise of his imperial and kingly office, King Henry, the son of Henry, formerly Emperor, who too boldly and rashly has laid hands upon thy Church; and I absolve all Christians who are subject to his authority from that oath, by which they have been accustomed to render allegiance to true kings. For it is befitting that he, who attempts to lessen the majesty of the Church, should be deprived of his dignity. Moreover, because he has despised my admonitions, yea! thine, having reference to the safety of himself and his people, and has separated himself from the Church of God, which he desires to injure by seditions, I bind him with the chain of an anathema; assuredly knowing that thou art Peter, on whose rock, as on a true foundation, our King Christ has built His Church.” “ And the same curse,” says Platina, u he confirmed afresh in the year 1080, in these words: ‘ O blessed Peter, prince of the apostles, and thou Paul, teacher of the nations, lend me your attention, I pray, for a short time, and mercifully hear me: for you are disciples and lovers of the truth: the things which I am about to say are true. I undertake this cause for the sake of the truth, that my brethren, whose salvation I earnestly desire, may more obediently acquiesce in my authority, and may know and understand that it is through reliance on your aid, next to that of Christ and his ever-Virgin mother, that I resist the abandoned* and the wicked: and I am present with ready aid to the faithful. For I did not ascend this seat at my own will and desire; but against my will and in tears, because I judged myself unworthy of sitting on so lofty a throne. But I say these things, because I did not choose you, but ye chose me, and placed on my shoulders this most heavy weight. But

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when I was ascending the mount itself by your command, as I cried aloud, and proclaimed to the people their crimes, and to the sons of the Church their sins, these members of the devil conspired against me, and laid their hands upon me even to bloodshed. For the kings of the earth, and the princes of this world, stood up, and, together with them certain ecclesiastics and common persons, conspired against the Lord, and against His anointed ones (“ Christos,” others read 66 Christianos”), saying: Let us break asunder their bonds, and cast their yoke from us: but this they did, in order that they might punish me either with death or with exile: And among these was Henry, whom they call king, — Henry, I say, the son of Henry the Emperor, who, in the excess of his pride, has raised his horns and heel against the Church of God; having made a confederacy with many Italian, French, and German bishops, whose pride your authority has as yet resisted, who, broken in spirit, rather than reduced to a sound mind, coming to me into the Cisalpine country, suppliantly besought me to release him from his anathema. This man, when I had believed that he had come to repentance, I received into favour, and restored him only to communion, without reinstating him in his kingdom, from which I had deservedly driven him in a Synod at Rome; nor did I permit those who were tributary to his kingdom, to return to their allegiance.1 This I did to the intent, that if he should delay to return to favour with his neighbours, whom he had always harassed, and should refuse to restore affairs, both ecclesiastical and ordinary, according to his compact, he might be driven to his duty by curses and arms. Aided by this opportunity, certain bishops and princes of Germany, who had long been harassed by this wild beast, chose Rodulph as their leader and king in the place of Henry, who had fallen from the kingdom by his crimes; and he, with modesty and uprightness worthy of a king, at once sent messengers to me, from whom I might understand that he was compelled to undertake the government of the kingdom, but that he was not so desirous of reigning, as not to prefer obedience to me, rather than to those who promised him the kingdom; that he would always be under the control of God and of us; and in order that we might be assured that he would thus act, he promised his sons as hostages. Then Henry began to be indignant, and at first to implore us to repel Rodulph by curses from occupying the kingdom. I said that I wished to see to whom the right belonged, and that I would send thither messengers, to inquire into 1 Fidem; others read jirnm.

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the whole matter, and that I would then judge which of them was to be esteemed to have the better claim in the matter. Henry forbade' the appointment of a king by our legates, and put to death many persons, both secular and ecclesiastics, plundered and profaned churches, and in this manner bound himself by the bonds of an anathema. On this account, relying on the judgment and mercy of God, and on the protection of the blessed Virgin, supported also by your authority, I bind Henry himself and his partisans with the bond of an anathema: and I again deprive him of his royal power; and I forbid all Christians, as being absolved from that oath, by which allegiance is wont to be paid towards sovereigns, to obey Henry in any thing; and I order them to receive Rodulph for their king, whom many princes of the province, having deposed Henry, chose as their most excellent king. For it is right that, as Henry is deprived of his privileges on account of pride and obstinacy, so Rodulph, who is acceptable to all on account of his piety and religion, should be presented with the royal dignity. Come, therefore, ye most holy princes of the apostles, and confirm what I say by the interposition of your authority, that all may now at length understand, that, if you have the power of loosing and binding in heaven, we also have power on earth to take away and to bestow empires, kingdoms, principalities, and whatever mortals have power to hold. For if you have power to judge things which relate to God, what must we think respecting these inferior and common matters? And if it is yours to judge angels, who bear rule over haughty princes, what is it befitting that you (others read we) should do towards their servants? Let kings and all princes of the world now learn by his example, what power you have in heaven, and how great you are with God; so may they henceforth fear to despise the commands of the holy Church. But quickly exercise this judgment upon Henry, that all may understand that the son of wickedness falls from his kingdom not accidentally, but through your instrumentality. I could however wish to obtain this from you, that, led by repentance, he may at your request obtain favour from the Lord at the day of judgment. Given at Rome on the 7th of March, at the third indiction.’ ” By the Divine interdict (which says) u Vengeance is mine,” the anger of man ought to be restrained even now, if any one reads or calls to mind the unheard-of insult offered to the young Emperor, and the haughtiness of the pastor, throughout the whole business: the former deserted by all; compelled openly to ask for pardon; in the severity of winter, creeping, rather than

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walking: ; waiting out of doors in foul clothing, until it suited the convenience of the latter, from the lofty citadel of Canusium, at least to look down upon the suppliant Emperor, in the year 1077. Then Henry left Italy: Gregory, having established himself at Rome, began to reign vigorously. In the same year he sent letters to the island of Corsica, which give no slight illustration of his ascent out of the sea. One of them runs thus, according to Nic. Colet:

(£ Gregory, bishop, servant of the servants of God, to all bishops, clergy, consuls, greater and less, who exist in the island of Corsica, greeting, and the apostolical benediction.

u Since, on account of the numerous engagements necessary for discharging the debt of our anxiety, we are not able in person to visit the churches of the several provinces, it is most necessary that, when circumstances or the time requires it, we should endeavour to send some one to that office, by whom the authority committed to us according to the will of God may be represented, and provision may be made for the safety and general advantage of the Lord’s flock. For we know that it cannot be without detriment and great peril of souls, when the diligence of him on whom the chief business and the necessity of care principally devolves, is for a long time wanting to the brethren placed under him and committed to him. Wherefore, weighing these things, and greatly fearing lest the intermission for so long a time of the exercise of such a foresight towards you should both be construed on our part into a charge of negligence, and (which Heaven forbid) should be injurious or opposed to your safety, as soon as the opportunity was presented to us, we have sent to you this our brother Landulph, bishop elect of the church of Pisa, to whom also we have entrusted our office among you, that, duly carrying out those things which relate to the order of our holy religion, according to the word of the prophet, he may pluck up and destroy, build and plant; and we wish you to obey him, and unanimously stand by him, admonishing you and enjoining you, with apostolic authority, that you show to him such honour and reverence as it is your duty, according to the appointment of the holy fathers, to show to those whom the holy and apostolic See, in its prescience, appoints, as fit to be admitted to a share of its anxiety, and to be entrusted with the representation of the Roman Pontiff. — Given at Sena, September 1st, at the commencement of the first indiction.”

This letter derives additional weight from another, which follows.

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u Gregory, the bishop, the servant of the servants of God, to all bishops and noble men, and to all who are established in the island of Corsica, both greater and less, greeting, and the apostolical benediction.

u Ye know, brethren and beloved sons in Christ, that it is manifest not only to you, but to many nations, that the island which ye inhabit, belongs, according to debt or strict propriety of justice, to no one of mortals, and to no power, but the holy Church of Home; and that they who have held it up to this time with violence, exhibiting no service, no fidelity, no subjection at all or obedience to the blessed Peter, have involved themselves in the crime of sacrilege, and in great peril to their souls. But learning, through certain faithful friends of ours and yours, that you desire to return to the honour and just rights of the apostolic principality, as you know to be your duty, and that the just rights which have been long taken away by invaders should be restored to the blessed Peter, in your times and by your exertions, we greatly rejoiced, knowing that this will turn out not only to your present, but also to your future advantage and glory. Nor ought you to feel distrust, or to entertain any doubt in this cause, inasmuch as, if only your goodwill shall remain firm, and your faith unmoved towards the blessed Peter, we have, through the mercy of God, many troops of counts and noblemen, in Tuscany, prepared, if it shall be necessary, for your assistance and defence. Wherefore, as seemed to us most befitting in this business, we have sent to you our brother Landulph, bishop of the church of Pisa, to whom also we have entrusted our office by deputy among you in spiritual matters, that he may receive the land on the part of the blessed Peter, and on our account, and may rule it with all zeal and diligence, and may interest himself in arranging concerning all matters and causes which belong to the blessed Peter, and through him to ourselves. And we wish you, in accordance with the love and reverence which you bear towards the same blessed Peter, the prince of the apostles, to obey him, and faithfully to assist him in all things, and we admonish you by the apostolic authority so to do — . And that he may be more free from anxiety, and ready for all things among you, we admonish you not to withhold fidelity towards him, if he shall demand it, when you have first observed fidelity to St Peter, and to us and our successors, and that you will not refuse this to him on any opportunity. — Given at Borne on the 16th of September, in the first In diction.”

Add that the Emperor was afterwards deprived of the imperial in-

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signia by his son, at the instigation of Paschal II. ; that the clergy whom he had enriched, did not even supply him, when so deprived, with bread; and, at last, that burial was for a long time refused to him. No drudge was ever treated by a purveyor worse. This was somethins new and remarkable: so it was right that the time should be distinguished -when the Emperor became inferior and the Pope superior. And it was not only the imperial Majesty, but the whole Majesty of all Christian princes, which Gregory claimed to reduce into subjection to Peter, that is, to himself, and did actually reduce in a great degree; so that he took away, conferred, and transferred kingdoms, titles, and fiefs, as though he were king of kings, more noble than the noble, dvunsvOuvoc, irresponsible. Whether Gregory repented on his deathbed or not, his successors nevertheless thought that that which he had gained was their booty (Comp., so far, Matt, xxvii. 4) : and, the foundation being once laid, they built upon it the superstructure of their own Monarchy. For the things are well known which the Popes afterwards both dared and actually executed against emperors and princes; and which were so far from being retracted by later Popes, that Gregory VII. was at length gradually enrolled among the gods by Clement VIII., by Paul V., and by Benedict XIII. A senseless thunderbolt of Sixtus Y. (p. 75, etc.) recounts the kings -who held their power on feudal tenure. Tanner openly says: “ I say that the Pontiff is the head of the Roman empire itself, and of the universal Christian Church: I add and amplify the saying, that he is the head of the Roman Emperor, and of all princes of the empire, and of each of them.” — Anat. Demonstrat. 5, n. 131. We have the beast, that is, a king: whence also, about those times, for instance, A. 1103, some writings are said to have been given in the reign of the Pope, as Mabillon teaches, de Re diplom. p. 187. He was king, however, not in name, but in reality. Not in name: for antichrist himself shall possess the Roman empire, yet without the name of Roman Emperor, as Bellarmine excellently says, de Rom. Pont. c. 1 5 : but in # reality; for Blondus says, u The princes of the world now adore and reverence, as perpetual Dictator, not the successor of Caesar, but of the fisherman Peter, and the vicar of the aforesaid Emperor, the Supreme Pontiff.” And Aug. Steuchus: a On the overthrow of the empire, had not God restored the pontifical power, it would have come to pass that Rome, raised and restored by none, uninhabitable, would afterwards have become a most foul dwelling-place of cattle and flocks. But in the pontificate, although there was not the greatness of the ancient empire, it revived

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again not much different in appearance, because all nations from the east and the west venerate the Homan Pontiff, just as they used in former times to obey the emperors.” In fact the spiritual title separates the name of king from the reality itself: for the Roman empire has been changed from the temporal to the spiritual, as Thomas wrote on 2 Thess. ii. ; and that temporal empire has been changed to the power of the Homan See, as Dominic of Sos dictates from Leo, Bishop of Home; yea, so that even as the episcopate is sometimes said to be secularized, so the Christian world bearing rule is, as it were, spiritualized and amortised [alienated and made over to the spiritual power]. But the head of this new system is Gregory. He first, under the appearance of religion, laid the foundations of the rule of Antichrist; so that, according to Aventine, 170 years afterwards, at the Council of Hatisbon,Eberhard, Archbishop of Saltzburg, noticed this Epoch. Aventine himself says: Gregory VII. first founded the pontifical empire. See Yitringa in Ap., wTho, p. 570, etc., has both confirmed the rise of this Hildebrand himself, having refuted others who interpreted the prophecy of Rome pagan, and Diocletian, and has collected many testimonies, which we have lately brought forward. But also M., Ant., on the subject of Lords, says respecting Hildebrand: He wTas the first who wished in open w^ar to exercise power over kings and emperors: 1. iv. de rep. eccl. c. 3. And that a new and unheard-of precedent being established, it was effected, that the Pope not only excommunicated Caesar, but even deprived him of his office, Lairizius proves on the weighty testimonies of Otto ofFrisingia, of Godofrid of Viterbo, John Trithemius, and On. Panvinius, in his history of the Papacy, in German, p. 482, etc. To these may be added the Exx. of Ts. Casaubon c. Baron., throughout; the 2d book especially of John, Bishop of Rochester, on the power of the Pope in temporal matters, ch. 9 and 10 ; Hottinger's Eccl. Hist. Cent. xi. ; BlondeWs discussion on the formula, Christ being King, sect. ii. ch. 16 : Edm. Richer' s Hist. cone, gen. T. I. ch. 13, p. 758; Natal Alexander's Hist. Eccl. Cent. xi. and xii. Diss. ii. art. 9 ; Du Pin on the ancient discipline of the Church, diss. 7th; A. Rechenberg's diss. on the totality of Hildebrand; the Observ. misc. of Deylingius, exerc. the 6th, respecting the novelty of monarchical rule over the universal Church; the Diss. of Maichelius on the right of the prince with respect to public teaching, pp. 57, 58, etc.

In his Calculation of the years of the world, T. iv. Jen. Lat., fol. 741, etc., Luther in a memorable manner remarked, under the

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1 000th year of redemption, The bishop of Rome becomes Antichrist , even by the power of the sword.

It was by no instantaneous metamorphosis that the Pope passed from the spiritual simplicity of the first bishops to a height beyond all majesty of the world; but he imperceptibly acquired authority and influence, until, by an effort altogether extraordinary, he reached the highest point. From this origin the new kingdom used its own state, its own form, its own style, much more than before: and wdiereas hitherto the Pope had been a shepherd, with a principality annexed to his office, now he has come forth as a monarch, with the episcopate annexed to his office, yet with the title of the episcopate. On which account, even at the present day, foreign kings, for instance the Chinese, in their letters, address the Pope as King. Let us go through the chief points of the facts. He gradually obtained his own senate, the cardinals, who rejoiced in raising themselves by equal steps with the Pope, who, having first excluded the people, and then also the wdiole of the clergy and the Emperor, elected the Pope, and that too out of their own body: his own soldiers, the clergy, who were withdrawn from the civil power, bound to the Pontiff by celibacy, and distinguished from the laity by the use of the cup at the Eucharist: most ample territory, especially by means of Matilda: his own vassals, Christian kings, as we have said: his own body of laws, the Canon Law, fenced in by the scholastic theology: his own assemblies, the Councils, called under his own auspices; for formerly all the oecumenical councils had been in the east, afterwards all were in the west: his own satellites, monks, especially of the Dominican and Franciscan orders, and recently the Jesuits: his own tribunal, that of the Inquisition: his own badge, that mystic tiara, which was made threefold, A. 1048, and which is called the Kingdom of the world. From Gregory VII. especially the pontiffs omitted the years of the emperors, and substituted their own; and this custom they afterwards retained, together with the Indiction, as Mabillon says, p. 181 ; and what is the meaning of this usage, is plain from 1 Macc. xiii. 41, 42 : and Paschal II., a few years afterwards, began to do that very thing more solemnly. From about that time, greater regard is paid by historians to the coronation of the Pope than to his consecration; for instance, by Panvinius, in his Chronicle of the Pontiffs, and by the Pope himself, in reckoning his own years. The same Gregory at that time claimed for himself alone the very name of Pope, and the title of Holiness, and the kissing of his feet, which had been common to

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bishops and abbots. Nor further back than the age of Hildebrand had Claudius Fleury anything to say respecting the morals of Christians, described in his French Treatise. But even at this time, first, a public protesting first waxed strong against this kingdom, made up of heaven and earth (with what purity, we do not ask), by means of Arnald of Brixia, whom on that account Baronius deems to have been the patriarch of political heretics. We must not omit to notice, that by Gregory VII. especially the majesty of the empire and the sanctity of marriage were at the same time violated: whence those two heresies were invented, that of Simoniacs and that of the Nicolaitans. And indeed the sanctity of marriage was impugned in the case of priests, not in the case of all men; but still it was on such grounds, as to depress the marriage state itself. Whoever the king is, whom Daniel points out, ch. xi., that sentiment, at any rate, which is found in ver. 37, He shall not regard the desire of women, and any of the gods (for this is the reading of the Septuagint; but the Vulgate, not following this, removes the negative from the former clause) : it is especially suited to that despiser of marriage, and of the majesty of the Caesars, the Pontiff Gregory VII.

The Bomanists upbraid the Protestants, because in fixing the beginning of antichrist they differ from one another by many centuries.1 They might in truth have upbraided them with the difference of a thousand years and more: so wide an extent the subject has. In truth, all things, which are done, have both a time in which they are done, and a point of time in -which they begin, to be done; and the more accurate the knowledge of the time is, the more does it assist the knowledge of the fact. But again there may be a knowledge of the fact, even though you are far distant from the knowledge of the time: otherwise, many men would have to hesitate respecting themselves, whether they are in the world, because they do not know

1 But who is not surprised that discrepancies of this hind are reviled on every opportunity by some of the more recent editors , who are called Lutherans ? The matter of complaint , which the sainted author touched upon in these words (in der Erkl. Offenb. Ed. II. p. 687, and the following), derives fresh weight from day to day. Yiel besehwerlicher ist es, dass von wenigen Jahren der etliche in der evangelischen Kirche sebbst die rechte Auslegung des Thiers nicht nur faliren lassen, sondern auch gar bestreiten, da dieselbe docli von der Waldenser Zeiten her mit dem Blut so vieler Wahrheits. Zeugen bekraftiget, durch die Reformation so theuer behauptet, durch das immer zunehmende Licht so deutlich erwiesen ist, und, in der bevorstehenden Drangstal auszuharren so unentbehrlich seyn wird. But, in truth, “ the chariot does not obey the reins.” — E. B.

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at what hour, on what day, in what month, in what year, and even more than this, they were born. However the time of the beast’s birth is sufficiently plain. For the apostasy and mystery of iniquity has increased in various ways from its earliest threads, and does still increase, until he comes forth 6 avrixslfj,svog xa/' vyrspoupoiusvog, who opposetli and exalteth himself: 2 Thess. ii. 3, etc. Tha trumpet of the seventh angel in the Apocalypse divides the whole duration into two parts. Before that trumpet, either from other passages of the Apocalypse or from the Apostolic writings, the adversary is presupposed in mystery: under the trumpet of the seventh angel, at a short interval after its beginning, the beast is opposed to Christ in his open kingdom, which is a consideration of far greater weight. The times of the former steps, on this very account, because they are varied and concealed, are not precisely defined in the New Testament, wherefore it is of no consequence to notice them particularly in their accomplishment: but with regard to the kingdom and its flourishing state, which is treated of, Ap. xiii., the times are at once precisely defined, and John, as Bellarmine, 1. iii. de Bom. Pont. ch. 3, says, has even added minutiae; and we show that these very minutiae have reference to the times. It is plain from this, what answer ought truly to be given to Bellarmine, who, 1. iii. de Bom. Pont. ch. 3, at the end, thus refutes the sentiment, which he attributes to W. Musculus, respecting the beginning of Antichrist at the time of Bernard: There were pontiffs incomparably worse from the year 900 to 1000, than there were from, 1100 to 1200; if therefore they were not antichrists, how shall these be? But in truth it is not their peculiar wickedness which ought to be considered (though this in no slight degree promoted the public opinion which prevailed respecting the approach of Antichrist, and certainly entered into the beginning of the third woe), but rather that worst form of a new kingdom established by Gregory VII., which is most opposed to the kingdom of Christ, and most deadly to the Church.

Prop. 8. The year 1077 properly contains the beginning of the Papacy of Hildebrand. — The subject of this year itself is treated of in Proposition 7 : the part of the year, in Proposition 9.

Prop. 9. In the year 1077, the month of September deserves consideration■, and the first day of that month. — The Indiction accompanies the Epoch of the Totality of Hildebrand, which was then commencing with the month of September, and that the first Indiction. The letters to the Corsicans, exhibited in Proposition 7, are distinguished by the beginning of the first Indiction.

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We do not say that the rising out of the sea was completed in a moment; but it has a remarkable extent, and that indeed, if you please, from Gregory VII. to Alexander III. See Erkl. Offenb. p. 670. The horoscope however, so to speak, comes to be observed.

Prop. 10. Neither enemies, nor friends of the truth, ought to lead us away from the truth of this interpretation. — I bear dissent from my opinion more easily than the Epicrisis supposes, p. 382. But when the ancient testimony of the truth, as far as its chief portion is the genuine interpretation of the beast as referring to the Papacy, is endangered, and illustrious men, who are in fault however on this point, now at this particular point abandon the interpretation, there is just ground for grief: and the more shall join their suffrages with them, the greater will the fear become of injury about to follow. The right exposition, which sees the Papacy under the description of the beast, adds much greater strength for patience and faith (ch. xiv. 12), than that inferior one, which looks for it under the description of the whore. And altogether it is injurious to depart from the genuine meaning of the prophecy. The Divine of Halle, p. 383, denies that those witnesses of the truth regarded the Papacy as the beast. But there were many who did so regard it: as Purvseus, before the Reformation; and after it, Cluver: others undoubtedly regarded it as the other beast, which was most closely united with that, Ap. xiii., as Luther did.

The same (Lange) does not remember that he has ever heard or read, that the whore is plainly the city of Rome, namely, in so far as the city is to be distinguished from the Papacy, which must be regarded as the beast of the Apocalypse: and he applies to me the appearance of singularity in my opinion. Whether it is the author, says he, who prates foolishly, or I IN COMPANY with others, let the reader judge. Epicr. p. 385, and the following. Pareus is expressly on my side: Comm, on the Apoc. col. 874, 892 ; nor do I add others. For all, who recognise the Papacy as pointed out in ch. xiii. of the Apocalypse (and they are very many), cannot fail likewise to distinguish Babylon from it, although they do not all make the distinction with equal propriety. I often appear an innovator, when I bring forward again ancient truth, here recognised by Luther in almost all particulars: Nor do I deny, that the knowledge of ancient sentiments, without any prejudging of the authority, has given me no little assistance. See Erkl. Offenb. pp. 1111, 1121. Let us return to the subject.

The Divine of Halle is right indeed in teaching, that the beast is

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different from the whore, and that the same is regarded, either as a body, or as an individual: but he neither distinguishes the paragraphs which treat respecting the body, and respecting the individual; nor the sea and the bottomless pit, from which the beast has its twofold origin; nor its heads and horns; nor has he a sufficiently large idea of Rome, if the Papacy were removed. Epicr. pp. 385, 387, 388, 393. Wherefore we will unfold these parts also by observations as distinct as possible. Attend, ye who love the truth.

Obs. 1. The beast of the Apocalypse is the Romish Papacy, which has now reigned through many years. — This is the sum and substance of Proposition 5. Where that ends, there the remainder of this consideration begins.

Obs. 2. The beast has both ten horns and seven heads. — John plainly writes this.

Obs. 3. The seven heads are both seven hills and seven kings: and the same are different from the ten horns. — The former part of the Observation is expressly written and extant: the seven heads are the seven hills on which the woman sits, and are seven kings. Nor would it have been possible for one of the heads of the beast to be as it were wounded to death, if it were a hill apart from a king. As to the other part of the Observation, the heads are heads, the horns are horns: the heads are seven, the horns ten. They are not synonyms, nor are the horns changed into heads; for they are mentioned conjointly. The heads succeed one another: the horns are at the same time. The heads extend themselves through the whole duration of the beast: the horns are at the close of the time of the beast. The heads are of the substance of the beast: the horns are something adscititious. We have here brought together the differences into one accumulated mass: whatever of them is doubtful, will be confirmed by-and-by. The Divine of Halle, without perceiving the difference between the beast of Daniel and the Apocalypse, has not even been able to account for the remarkable difference between the heads, of which the beast of the Apocalypse (not so that in Daniel) has seven, and the ten horns; and on the contrary, he has made a wide, but unfortunate, separation between the seven heads and the seven kings. He suspects that the kings are Pharaoh, Jeroboam, Ahab, Nebuchadnezzar, Antiochus (what connection is there between these and the mountains of Pome?), Domitian, Antichrist: but he says that the heads are likewise the kings and horns in one age; and that by the rooting up of three of them the number ten, under Antichrist, is changed into the number seven. — Comm. Apoc. f. 202.

YOL. Y.

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Obs. 4. The rising of the beast out of the sea, is different from his rising out of the bottomless pit. — The Apocalypse often makes mention of the sea, often the bottomless pit; but it never uses these two names promiscuously, and in the places respecting the beast it makes a most clear distinction: for in this passage the beast ascends out of the sea; and ch. xi. 7, his ascent out of the bottomless pit is represented in such a way, that the same is described, ch. xvii. 8, by a head as though future. This must be carefully kept in mind.

Obs. 5. The heads of the beast do not begin before his rising out of the sea, but contemporaneously with that rising itself. — What advance is made in understanding, when the beast, as the subject, is designated from Romulus, Brutus, etc., as the chief men of Rome, or at all events from Pharaoh, Jeroboam, etc., as the forerunners of Antichrist (respecting whom the Gebhards and Lange are for the most part agreed) ? Nay, it is the things predicated of the beast that are described by a vivid representation [Hypotyposis. — Append.] of his future circumstances and actions: and this tends to instruction. Just as, after the casting of the dragon out of heaven, and after the beginning of the third woe, the beast arose out of the sea: Prop. 5, Obs. 4; so the feet, and the mouth, and the horns, etc., do not precede the rise of the beast, but accompany and follow it: nor ought the heads alone to be excepted, and to be thought to be prior to that rising; for the name of blasphemy is said to be upon the heads without any exception, namely, all (just as there are crowns upon all his horns): nor are times assigned to one or two of the more recent heads, but to the beast itself which arose out of the sea; a point which ought to be most accurately noticed, although the heads cannot subsequently be separated from the successive times. Again, the heads begin together with the rising out of the sea itself; for the beast is never without a head: and so in the very first time mention is made of one head, that is, the first, smitten with a deadly blow.

Obs. 6. The heads succeed one another. — D. Lange rightly acknowledges that the kings succeed each other: therefore also the heads succeed each other, for the heads are kings: Obs. 3. The succession is declared in the following Observation.

Obs. 7. That space of time, which has a series of seven heads, is divided into three clauses, or into three articles. — Five (of the kings, who equally with the hills are signified by the heads of the beast) have fallen: one is: the other is not yet come; and when he is come, he must continue a little space.

Obs. 8. The present time, in reference to ichich the angel speaks

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(xvii. 1, 10), falls into the middle clause. — The present time is, according to the Divine of Halle, in reference to the vision of John; whence he gives this interpretation : One (that is, Domitian) is, and the other (that is, Antichrist) is not yet come. But this expression, one is, and that, which we shall presently see, the beast is not, correspond with each other ; nor can that, is not, whichever way you turn it, be in any way applied to the Koman empire according to the time of the vision : or does the subsequent clause, the other is not yet come , permit that this, one is, should be applied to Domitian. For the particle not yet excludes the interval between one and the other , who are strictly joined together even by the contradistinction between the five kings, and the one and the other. But Domitian was slain more than 1600 years ago; and to the present day that expression holds good : the other is not yet come. The present time, in speaking, is often the present in reference to the series of events itself. Such is the expression, thou didst gird thyself, etc., John xxi. 18. From this the prophets address future persons as if they were already born and alive ; for instance, Ezek. xxxviii. 17. Thus the first and the second woe are said to have gone : Ap. ix. 12, xi. 14. Add the expressions: they lived; who has; they shall be: ch. xx. 4, 6. Comp. ch. xvii. 12, 14. This very method of speaking was remarkably proved by Bossuet, not to mention others, in the general thesis ; for the particular hypothesis, which it supported, is nothing, being refuted by others long ago, and that with more labour than was necessary. So, in this passage, the angel plainly expresses three times, placing both himself and John in the middle of them, that is, in the second ; in order that with a more suitable difference the first time may be declared to be in the past, the second in the present, and the third in the future : nor was there any other cause, why the angel should rather assume for the present, that time in which the beast is not, than that in which it is.

Obs. 9. The duration of the beast is itself divided into the same articles. — rLhe beast was; he is not; he will ascend out of the bottom rless pit and perish, etc.: ch. xvii. in ver. 8 twice, and in ver. 11. Between these Yersicles this is inserted as if parallel: five have fallen; one is; one is not yet come, etc.: ver. 11. The sum made up from both is, the beast from the sea; the beast not yet; the beast from the bottomless pit.

Obs. 10. Babylon is Rome. — The name, Rome, 'Yu/ayi, is so called from strength: whence formerly the same was called Valentia. The mighty city, ch. xviii. 10, is so called by Antonomasia [an Appella-

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tive for a proper name. — Append.], not by way of epithet. All tilings, which the Apocalypse says respecting Babylon, apply to Borne, and Borne only. This is Babylon, until it is entirely destroyed: but when did it begin to exist? Then, when it began to be mighty. When Babylon ceased to exist in the East, it emerged in the West. It existed therefore already in the time of the apostles; and their just cause is said to be “ avenged” on Babylon, ch. xviii. 20, not for this reason, because the apostles predicted that avenging judgment, which reason is alleged by D. Lange in Comm. Ap. f. 213, who restricts Babylon to the degenerate hierarchy in Century VII., and thus makes it too late; but because, as she slew the saints and prophets, so also she slew the apostles. Comp. ver. 24. The first mention of Babylon is, ch. xiv. 8; nor is it there indicated, that Borne was then beginning to be Babylon: but just as the Lamb, who was long ago the Lamb, is presupposed as such in the Apocalypse; and, on the contrary, the dragon, which had long ago been the dragon, is presupposed as such: so Babylon, which had long been Babylon, is presupposed as such. The present time of Babylon in action is determined in the Apocalypse by those things, which are attributed to the city.

Ohs. 11. The beast reigns both before the kingdom of Babylon and after the kingdom of Babylon. — The Divine of Halle rightly judges that it is not possible for both the whore and the beast to rejoice at the same time in so great a kingdom: but he also places the reign of the beast not until after the reign of the whore. First the beast reigns, ch. xiii. 1, etc. : then Babylon, ch. xvii. 1, etc.; and the beast a second time, the same ch. ver. 8, etc. My analysis accurately keeps to the order of the text: the Epicrisis does not.

Obs. 12. The heads are of the very substance of the beast; the horns are something adscititious. — The wound of one head is said to be also the wound of the beast itself: but the horns, or kings, together with the beast, receive the kingdom, ch. xiii. 3, xvii. 12. Moreover the seven kings, not by themselves, but together with the hills, are the heads of the beast: therefore they have that close connection with the city, which none but the Boman pontiffs have; and they are the pontiffs themselves. But that one expression, the horns and the beast, same ch. ver. 16, sufficiently distinguishes the horns from the beast, as something subsidiary.

Obs. 13. Into the first division (Obs. 7) fall the XLII. months of the beast; which certainly comprise some centunes. — The beast arose out of the sea, a. 1077, and shortly afterwards power was given to

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him for xlii. months: moreover that power has continued to the present time. The nearer determination of this point is explained elsewhere.

Obs. 14. The non-being of the beast and the kingdom of Babylon are contemporaneous. — The prophecy plainly fixes each of these to the middle of the three divisions, of which the duration of the beast is made up. The beast raged vehemently after his ascent from the sea, until his kingdom became obscured by the vial of the fifth angel. But still a kingdom, though obscured, is a kingdom: and the beast, having an obscured kingdom, is still the beast. But at length matters came to such a pitch, that there W’as occasion for this saying (xvii. 8) : The beast teas, was the beast, that is, was reigning, and that too unjustly: and is not, is not the beast, does not reign, having lost that standing which it had when it arose from the sea: Why so? Because the Woman is seated on the beast (xvii. 3), and the beast is subservient to her as a beast of burden; whereas the woman, rejoicing in her rule over the kings of the earth, sits as a queen (xviii. 7). In such a form is she brought forward upon the stage, under the third woe, after the rising of the beast out of the sea (xiii. 1), and of the other beast out of the earth (xiii. 11), after the affairs of the 14th chapter, and therefore after the pouring out of the vials, until the beast arising out of the bottomless pit (xi. 7, xvii. 8), having joined unto him the ten kings, shall suddenly destroy her.

Obs. 15. At that time especially will be brought to light the difference, which there has never ceased to be, between Rome and the Pope. — Vitringa, Anacr. p. 756, has too slightly defined the difference between Iiome and the Pope; and therefore the Divine of Halle has with greater speciousness concealed the Papacy under Rome. We have shown a more ample difference in the Erkl. Offenb. pref. § ix. and pp. 689, 776, 777, and on the whole of ch. 17, especially p. 845 ; but since those things, which are there noticed in a scattered manner, are overlooked by many, we will in this one place explain the matter more distinctly and fully. When Rome is mentioned, even apart from the Pontiff, three things are spoken of, — the city on seven hills, the Church of Rome, and the Roman state. Is. Newton, in his Observ. on Dan., Guil. Suderman being the translator, describes the Roman state with such a meaning, as to interpret the three horns, which were torn up by the little horn, of the reduction of the Exarchate, of the kingdom of the Lombards, and of Rome and its Senate, under the power of the Pope. This opinion, which re-

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presents the horn too early, being set aside, the whole passage will admirably help towards forming a just idea respecting the Roman state. u Rome,” he says, u with its dukedom, which comprised a part of Etruria and Campania, revolted from the Greek emperors, A.c. 726, and became a free republic, under the government of the Roman Senate. The authority of this Senate at length became supreme in civil affairs; the authority of the Pope up to this time not extending beyond ecclesiastical affairs p. 53. Again: u In the year 796, Leo III., being created Pontiff, by an embassy informed Charles the Great of his election, sending at the same time as a gift golden keys of the Confession of Peter, and also a banner of the city of Rome: the former indeed, as an admission that the Pope held the cities of the Exarchate of Ravenna and Lombardy by the gift of Charles; the latter, to signify to the king, that he should return and subdue the Senate and people of Rome, just as he had subdued the Exarchate and kingdom of the Lombards. For the Pontiff asked at the same time of Charles, that he should send some of his princes to Rome, who might subject to him the Roman people, and bind them by an oath, in fidelity and subjection, as Sigonius relates the words which he used. An anonymous poet, edited by Boeder, at Strasburg, describes it in this manner: — ‘ And he admonished him with pious prayers, that he might be pleased to send some of his own chiefs, and to render the people of Rome subject to him, and compelling them to promise the keeping of their compact of fidelity by great oaths.’ 1

u Hence a disagreement arose between the Pope and the Roman citizens. And these indeed, two or three years afterwards, aided by some of the clergy, stirred up such great tumults against him, as to become the cause of a new aspect of affairs throughout the whole West. For two of the clergy accused the Pope of certain crimes; and shortly afterwards the Romans seized upon him with armed force, stripped him of his sacerdotal vestments, and imprisoned him in a monastery. But when, by the aid of his friends, he had escaped, he fled into Germany, to Charles the Great, to whom he complained of the Romans, as though they opposed him with this intent, that they might shake off the whole authority of the Church, and recover their ancient liberty. In his absence, his

1 Admonuitque piis precibus, qui mittere vellet Ex propriis aliquos primoribus, ac sibi plebem Subdere Romanam, servandaque fcedera cogens Hanc fidei sacramentis promittere magnis.

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accusers laid waste with their forces the dominions of the Church, and sent the heads of the accusation to Charles the Great. But he, before a year was yet completed, sent back the Pope with a great retinue of attendants to Rome. The nobles and bishops from Francia [between the Loire and the Seine], who attended upon him, examined the chief of his accusers at Rome, and sent them into Francia for imprisonment. This happened in the year 799. In the next year Charles himself went to Rome, and on an appointed day presided over a Council of Italian and Frank bishops, to hear both sides. But when the adversaries of the Pope expected that they should be heard, the Council determined, that he, who was the supreme judge, was too great to be judged by any one except himself: upon which he in a solemn speech professed his innocence before the people, and was thus regarded as acquitted. A short time afterwards, on the day on which the memory of the Lord’s birthday was celebrated, the Roman people, who hitherto had elected their own bishops, and who thought that they and their Senate duly possessed the rights of the ancient Senate and people of Rome, elected Charles as Emperor, and submitted themselves to him in the same manner in which the ancient Roman empire and its Senate were formerly subject to the Roman emperors. The Pope placed a diadem upon his head, and anointed him with sacred oil, and adored him with bended knees, as was formerly done to the Roman emperors; the poet above quoted relating it in these words: — c Therefore after the giving of praises, the chief Pontiff also adored the same, as was formerly the custom due to great princes.’1

u On the other hand, the Emperor bound himself by this oath to the Pope: — ‘ In the name of Christ, I, Charles the Emperor, vow and promise, in the presence of God and the blessed Apostle Peter, that I will be the protector and defender of this holy Roman Church, in all its interests, as far as I shall be supported by the Divine aid, according to my knowdedge and ability.’ Moreover the Emperor was also created Consul of the city of Rome, and his son Pepin was crowned King of Italy; and from that time he wished that his name should be written in this manner: c The most serene Charles Augustus, crowned by God, the mighty, the peace-maker, governing the Empire of Rome, or Emperor of the Romans:’ and prayers were offered for him in the churches at Rome. From this time also the

1 Post laudes igitur dictas et summus eundem Pnesul adoravit, sicut mos debitus olim Principibus fuit antiquis.

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Roman coins were stamped with his image. But the adversaries of the Pope, three hundred in number of the Romans, and two or three of the clergy, were condemned to death. The former were all beheaded on one and the same day in the Lateran plains; but the latter were pardoned at the intercession of the Pope, and they were sent into exile to Francia. And thus the title of Roman Emperor, with which the Grecian emperors, or those of the East, had hitherto been honoured, was transferred to the King of Francia in the West. After these things Charles gave to the Pope the principality of the city and of the Roman dukedom, subject however to himself, as Emperor of the Romans. He passed the winter at Rome in political affairs, and in settling those matters which had reference to the Apostolic See; I should rather say, in arranging the business of the whole of Italy, as well civil as ecclesiastical, and m passing new laws concerning them: in the next summer he returned into Francia, having left the state under the government of the Senate, both the one and the other being subject to the Pope and himself. But having heard that his new laws were neither observed by the judges in the administration of justice, nor by the people in obedience to him, and moreover, that the more powerful carried off from free men, yea, even from churches and monasteries, slaves, to labour in their own vineyards, fields, and pastures; that they even proceeded to exact from these flocks and wine, and to oppress those who were ministering in the churches; he wrote to his son Pepin, and admonished him to remedy these evils, to take care of the Church, and to see that his laws were observed.” — P. 55, etc. Many other things, if it is necessary, may be read in Newton. What the Church of Rome is, apart from the Pontiff, is seen, 1) When a council is held, either before the confirmation of the Pontiff, or without it: 2) When in a schism there is a contest concerning the lawful Pope: 3) When the See is vacant, especially for a longer time than usual, and there is an interregnum, or interpontificate, and a conclave: 4) When zeal for Catholicism is exercised, even by those who are not so much captivated with the pontifical dignity: 5) When the Pope himself is suspected by the Inquisition, or is unsatisfactory to the chiefs of the orders, for instance, to the general set over the Jesuits. In fine, it is unnecessary to say how Rome on its seven hills, together with its walls, temples, palaces, and dwellings, differs from the Pope. Upon the whole, Rome, viewed both architecturally, and politically and ecclesiastically, has something apart from the Pope. Rome scarcely

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shines, except by the rays of the Pope, as was seen when the Pope hacl his See at Avignon: on this account few perceive that Rome is distinct from the Pope. But the position of each will be changed: the woman will reign, the beast will carry her. Then indeed the difference will present itself to the eyes of all.

Obs. 16. The beast is a body, in the first and second portion of his duration: in the third, he is an individual. — Two great errors have long existed, one of which regards the seventh head only of the beast as the Papacy of many ages; the other regards the whole beast with his seven heads as an individual antichrist. On the contrary, the beast with seven heads is the Papacy of many ages: the seventh head is the Man of Sin, who is called by many Antichrist. The beast is a body, from ch. xiii. 1, to ch. xvii. 7. He is a body and an individual, ch. xvii. 8-11, according to different periods. He is an. individual, from ch. xvii. 12, to ch. xix. 20. These things, as I hope, are. distinct and easy. The Divine of Halle indeed says, that the beast is first a body, and then afterwards an individual; but he treats it in ch. xiii. as an individual, and in ch. xvii. as a body. It is plain, of what character this is. I have not quoted the things, which are noticed in the Epicrisis, pp. 387, 388, as the sentiments of others (as D. Lange understands it), although Bibera at least includes the whole duration of the beast in the 3^ years; but as a discordant consequence, which would result from the opinion that confines the beast with its body itself within the limits of 3 J years. For with the rising of the beast out of the sea begins the series of seven heads (as we have shown in Obs. 5), which far exceeds 3J years, especially since it is only to the last head or king that a short space (xvii. 10) of continuance is attributed. x

Obs. 17. That individual is the seventh head of the beast; or the other king after the five and the one; he himself the eighth, and also of the seven (xvii. 10, 11). — He is of the seven heads or kings, in so far as he is the Pope: but he himself is the eighth, or the beast itself, and not merely a head, not in so far as he is the Pope, but in so far as he introduces from the bottomless pit wickedness of a new and altogether peculiar character. A similitude will explain the matter: A tree of seven branches, of which six are somewhat slender and the seventh very thick, still continues a tree, if the six are cut off, and the seventh remains. Comp. Erkl. Ojfenb. p. 885. But he is said to be the eighth, before he is said to be of the seven; because he will not enact the part of the Pope — sooner than he will the Man of Sin. My German Exegesis, together with the parentheses of D.

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Lange, is this. u The beast, with reference to the last head, or rather (the commentator himself is not certain) at that time, when the last head, and strictly speaking the beast itself, as the eighth, rages, is an individual person (which however will not be any Pope),” etc.: Epicr. p. 387. I reply: The expression, or rather, does not imply doubt respecting the fact, but it only subjoins to an inadequate expression one which is adequate, the comparison of which two may not be useless to the reader. There is no reason why the last Pope, by far the worst of all, should not have that destruction, which is mentioned, Apoc. xix. 20, and which follows the desolation of Babylon.

Obs. 18. He is the Impious One, the Man of Sin, the Son of Perdition, who Opposeth and Exaltetli himself — the Wicked One. — Thus the Scripture terms him, and especially Paul, 2 Thess. ii. 3. And I should wish that my Annotations on that passage may be referred to here.

Obs. 19. The same is called by a word very commonly used, Antichrist.— The term, Antichrist, where the Epistles of John are not in question, and beyond these it does not occur in the Scripture, is most conveniently set aside in this discussion, on account of the Homonymia [Append.]. For it is spoken either with reference to A ntichristianity, which arose about the time of the apostles, in which sense John himself wrote, that even then there had already been not one, but many antichrists, 1 Ep. ii. 18 : or with reference to the Papacy, which had now borne rule for many ages, in which sense most of the Protestants take it: or with reference to the Man of Sin in an individual, as the Divine of Halle especially takes it. I do not employ a word which has become so ambiguous, except when I either treat of the Epistles of John, or when I quote the sentiments of others, who employ the word: and if I should make use of it in discussing the Apocalypse (although that Wicked One will call himself God, and not Christ ), I should use it in the same sense in which the Divine of Halle does; and yet he denies, that I have a right idea of Antichrist: Epicr. pp. 375, 389. He would not deny it, if he had leisure for an attentive perusal at least of my Preface.

Obs. 20. The ten horns or kings, together with the beast, receive power as kings for one hour. — That is openly stated, Apoc. xvii. 12. The individual beast is meant: and the one hour is the time of their carrying on the kingdom; since the ten horns shortly afterwards give it to the beast. The beast was lately said not to be: wherefore he receives power afresh, and with him the kings, who after the in-

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terval of an hour give their power also, so recently acquired, to the beast.

Obs. 21. The whole strength of the Roman monarchy, which is divided into ten kingdoms, shall be bestowed upon the beast. — This is stated, ch. xvii. 13, 16, 17. There shall be not only ten kingdoms, but ten kings; and those kings altogether devoted to the beast with a wonderful agreement.

Obs. 22. The ten horns, and the beast, shall make the whore desolate. — This is said, ch. xvii. 16. The most important particle, xai. and, which is commonly omitted, is defended at the proper place.

Obs. 23. At last the beast, with the ten horns, and the other kings of the earth, shall rush into that great destruction. — This is written, Apoc. xix. 19 ; and that the ten horns are there contained under the kings of the earth, is plain from ch. xvii. 14, 17, at the end.

Obs. 24. The prophecy of Daniel, in whatever way you explain it, presents no obstacle to this consideration. — The things which we have hitherto learned from the Apocalypse, lead us to the very close of the beast and of the ten horns, and are plain of themselves: nor are they weakened by Daniel, whether Lange’s interpretation of it or any other be true. Grant that the fourth beast in Daniel is the Grceco-Syriac kingdom; or that the little horn is Mahomet (which opinion the Epicrisis certainly refutes by a rather inadequate method, pp. 404, 405) ; or that the ten horns have one meaning in Daniel and another in John (for in the former, after the ten horns there rises a horn, ch. vii. 24, in the Chaldee; whereas, in the latter, the ten horns receive the kingdom, together with the beast: ch. xvii. 12) : none of these things is opposed to my interpretation. For inasmuch as the beast of the Apocalypse has a kind of resemblance also to the third, the second, and the first of Daniel, as we saw in Proposition 5, Obs. 2, and yet is not the same with any of them: so the resemblance which the beast of the Apocalypse bears to the fourth beast of Daniel, does not prove that it is the same beast. I wish to say this for the sake of those who interpret Daniel in a different manner from our interpretation of the Apocalypse, or who at any rate are in doubt respecting the interpretation of Daniel. But let us proceed.

Obs. 25. The fourth beast of Daniel is the Roman monarchy. — The Graeco-Syriac kingdom is contained under the four wings or heads of the third beast; nor by itself does it attain to the vastness of the wdiole beast, much less of the fourth, which is so widely distinct from the former. The successive series of the ten horns can

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with difficulty be shown in it, much less that of one time, as the text requires. In short, that kingdom expired much more quickly than either the fourth beast perished, or the Stone was cut out. Nothing remains, except the Roman empire, as Abbadie on Apoc. T. iv. pp. 446-537, besides others, proves on good grounds; and Janus on the Four Monarchies. If the Roman empire had been omitted, there would have been one hiatus, and that a great one, between the beasts of Daniel and that of the Apocalypse. But both Daniel, ch. ii. and vii., and the Apocalypse, ch. xiii.-xix., from different beginnings of the kingdoms which they describe, arrive, by a continuous thread, at one and the same goal, at Christ and His universal kingdom.

Obs. 26. Tlie same beast is something continuous, from the beginning of the Roman monarchy until the thrones are set: and comprises in itself the beast of the Apocalypse and the woman, and many other different subjects. — It is of no great consequence what victory in particular it was which gave a beginning to the Roman monarchy. Whatever that beginning was, from it even to the goal the fourth of the four monarchies is like a river, wffiich has but one channel from its fountain, but sometimes imbibes certain streams, — sometimes is itself divided into several streams, and yet remains one continuous river. First of all the Roman power was undivided, then certain commencements of a division arose, and the division itself into the East and West, which has had many vicissitudes. Then the kings of the Heruli, the Goths, and the Lombards, claimed to themselves a part of the Roman power; as did the Exarchs, the Romans themselves, the Carlovingian and German emperors, without excluding other kings. Whatever power either the Pope also or the city had before Gregory VII., that the beast of Daniel directly comprises: whatever power the Papacy from Gregory VII. (who is distant a period [Chronus'] from Augustus), even under a spiritual form, exercises over the city, over the Patrimony of Peter, over its vassals, over kings, over peoples, that the beast of the Apocalypse represents. But again, the beast of the Apocalypse itself, and also Rome, together with its last power — and moreover that which withholdeth or letteth (2 Thess. ii. 6, 7), and he who is withheld, are comprehended under the beast of Daniel; which, on account of the Papacy, is different from all the former beasts: ch. vii. 7. In Daniel the series of princes is much longer than it is in the Apocalypse. The very variety of the parts, of which the fourth beast in Daniel is made up, exhibits the principal difference between it and the three former beasts: and the third beast indeed, after the death of Alexander the

Great, comprised many different elements, and yet was one; but the fourth has a much greater variety of parts, in such a manner, however, that both conjointly they differ from the third, and, cohering with one another, they exhibit one beast.

Obs. 27. The things which Daniel saw respecting the ten horns, thus also agree with our interpretation of the Apocalypse. — In Daniel three of the ten horns are plucked up, on the coming up of the little horn; but in the Apocalypse the ten horns in their full number join themselves to the beast, at his last time. The ten, therefore, are earlier in Daniel than in the Apocalypse. You may say that the form is different, but the material the same; and therefore that John, with reference to Daniel, in the text makes mention of the horns before all things, in ver. 1, but that afterwards he continually places them after the heads. Long ago, especially in the later ages, there were various lineaments and preparations for the denary of kings: the denary itself was not yet clearly apparent: nor the ternary of those who are represented as torn up. But the ten will arise; and, as far as can be supposed from a comparison of the two prophecies of the ten kings, another little horn (Dan. vii. 8), a prince of no great power, will subdue three who are neighbours to himself: and he also, to the wonder of the inhabitants of the earth, having been increased with fresh malice from the bottomless pit, will himself receive the kingdom, and with him ten kings, according to a new division; and he will also be both the eighth, and of the seven; and the ten kings, after a reign of one hour, will bestow their power upon him. Daniel himself, ch. vii., in one verse, the 20th, with reference to the ten horns, and the three, mentions another: and afterwards, much more plainly, that horn which had eyes, and a mouth speaking great things.

Obs. 28. Nor are the things which Daniel saw respecting the little horn at variance with this. — The little horn, which differs from the fourth beast, as a part does from the whole (for in ver. 11 it is not used for the beast himself), is the beast of the Apocalypse, either with seven heads, or the individual beast. If it is the beast with seven heads, it is well; if the individual (so that, as Christ is the Horn of salvation, so the Adversary may be the Horn of destruction), yet that horn appears to have had a much more rapid rise in Daniel, so that three of the ten kings are cast down before that the beast with the ten kings receives the kingdom. However it is, the things which in Daniel are applied to the horn, are spoken in the Apocalypse respecting the beast with seven heads, as a mouth speaking

APOCALYPSE XIII. 1.

great things and blaspheming, war with the saints, and victory over them: nor is that opposed to us. For the actions which the beast wickedly performs in the first period of his duration, he with heinous vehemence persists in carrying on during the third: on which very # account the action of the individual beast is more sparingly described in ch. xvii. and xix; because in point of fact many things are to be repeated from ch. xiii. See Erkl. Offenb. p. 893. There is in this fact the fuller intimation that the subject, though regarded in different points of view, has the same predicates.

Obs. 29. The times of the beast in Daniel and in the Apocalypse have a sweet mutual agreement. — The 3^ times, while the horn bears rule, Dan. vii. 25, and the 42 months of the beast raging, Apoc. xiii.

5, and the oX/yoi/, the short space of his continuing, ch. xvii. 10 (not to add the other passages which we have touched upon above, at ch. vi. 2), the Epicrisis, pp. 390, 399, with great positiveness takes for 3^ years, and those ordinary years ; and so also the Comm. Ap. f. 203. With obvious facility the month of 30 days has long ago commended itself to many, so that 1260 days, 42 months, and 3^ years should be equivalent to each other : but this very facility is proved to be deceitful by a comparison of the computations of natural days, months, and years, which present difficulties in their mutual proportions. Neither in the age of John, nor in that of Daniel, are there found single years, which contained 360 days, without intercalated days; much less are there 3^ years, which contained 1260 days, as even the years of Nabonassar prove, which are more ancient than the time of Daniel. Time has different significations in different places : see Erkl. Offenb. pp. 130, 131, 148 : and a time (xa/fog) in the Apocalypse is longer than a year, even than a prophetic year : and 3^ years , or 42 months, are longer than 1260 days, whether you regard them as prophetic or ordinary years, months, and days. See Erkl. Offenb. p. 136, etc. Whence the arguments brought forward by D. Lange in his Comm. Apoc., in favour of a period of 3^ years, will be done away. Seizius, with many others, rested on the year-day : the Divine of Halle is the chief maintainer of an ordinary day. After an examination of the systems of the one and the other, the true analysis of the times, leading me between the two (see 18, note), is wonderfully confirmed, which is not to be undone by any sudden or deliberate assault. I have considered the chronology of Daniel , as far as relates to the last times, in the order of the times , p. 371, etc. [Ed. ii. p. 319, etc^\. The secret of the times is laid open in the Apocalypse, and by means of it in Daniel : and most sacred

APOCALYPSE XIII, 1.

adjurations in both prophecies have reference to that very point. The interpretation which reduces long periods of time in them to a short space, cannot fail to cause great confusion. There is a parallelism of the times in Daniel and in the Apocalypse, but it is of a hidden character, and, when you have once found it, well put together, far beyond the agreement of the 1260 days, the 42 months, and 3£ times. See Ord. Temp., as cited above, and pp. 322, 323. [Ed. ii. pp. 274, 275.] As far as relates to the three passages quoted, the parallelism sought in them destroys itself. We will hereafter compare the first passage with the third, at ch. xvii. 10; but the second differs widely from the third, and therefore also from the first. The 42 months precede the vials, and almost exhaust the first portion (division) of the beast, Obs. 9, 13 ; but after the vials there is oXiyov, a short space, and 3J times, in the third portion. The period is not equal, much less the same. The variety of prophetic periods is much too elegant and skilfully contrived, for us to suppose that so many things should come to he thrown together into one mass.

Ohs. 30. It is only hy this method that those things which are ■written in each prophecy respecting the destruction of the heast are reconciled with one another. — The Epicrisis in this part also notices the resemblance only, p. 400. Daniel, he says, attributes fire to the heast: and John confirms this. Comp. p. 373. The dissimilarity is not less remarkable. I beheld, says Daniel, ver. 11, until the heast was slain, and his body was destroyed: and he was given to the burning flame. That last expression, and was given, is separated from the body of the beast, both by the accent and the feminine gender in the Chaldee also, and is joined with the beast himself. Both John and Daniel speak in consideration of one and the same time of the beast, namely, the last; but Daniel means the beast in all that it comprises (comp. Obs. 26) ; that is, the ten horns, or kings on his head, and the single horn amidst the ten horns, and the body. John separates the ten horns from the beast. Therefore the latter says, — 1) That the beast, together with the false prophet, was cast alive into the lake of fire; 2) That the other enemies, and in their number those ten, and the rest of the kings of the earth, were slain: but the former writes, — 1) That the beast himself, as far as relates to the ten horns of the head, as distinguished from the body, was slain; 2) That the body, that is, the resources and power of the beast, perished; and again, 3) That the beast, as far as relates to the single horn, was thrown into the burning fire. While the first and the third division are here separated, a Simultaneum [see Append. Techn.

APOCALYPSE XIII. 3.

Terms] of both with the second is indicated. The destruction of the fourth beast in Daniel is connected with the destruction of the former beasts, ch. vii. 12, ii. 35, 45, and with the destruction of the Apocalyptic beast which afterwards arose.

Thus far concerning the ten Propositions. Whatever I have spoken concerning these, I had already spoken in my German Exegesis: but because many judge, wrhile but few read, it was right that the subject should again be submitted to the eyes, comprised as it is here in one collection. Then next the Divine of Halle, being about to examine my annotations on the verses of ch. xiii. separately, considers by what means I shall show that the beast is the Papacy. But in the annotations I presuppose this, as already demonstrated, and I proceed in the handling of the text, as each portion demands. He wrho shall duly have made himself acquainted with the former parts, will easily reply for me: yet I will make some remarks in a summary way. He denies that any application of this verse, and of those which follow^, to the Papacy, is given by me. Epicr. p. 386, etc. I have not given it in pp. 690-695, which he quotes; for there I laid dowrn the resemblance and also the dissimilitude between the beast of Daniel and that of the Apocalypse, as was befitting. I gave the application in order, pp. 658, 678, 696, etc. ; and in p. 663 I referred the reader to ch. xvii., where I distinctly and fully treated of the heads and horns, p. 853, etc. On the subject of the leopard, the hear, and the lion, I wTas able to be the more concise, because a fuller explanation is given by those who in great numbers interpret this passage of the Papacy. Nor have the interpreters of Daniel failed to accomplish something. I do not readily write that which has been before written by others. He denies that the name of Pope (Erasmus restores ovo^aa, in the singular, from an ancient reading of Andreas of Caesarea1) is blasphemous, p. 388. Since the Pope has taken this name to himself alone, he has no name greater, and therefore none more blasphemous. See Erkl. Ojfenh. p. 697, and add Forbes on Ap. p. 118.

3. Ka/' /j,Iuv) Thus all the most ancient remains : two or three copies insert sldov.2 I agree with Wolf, that fiiav, when you destroy tldovj does not refer to the verb which immediately precedes it, although there appears to be a gloss, as noticed in the Apparatus,

2 ABC/* Vulg. (Amiat.) Iren, omit ulov. Rec. Text inserts it, with no very old authority except Fuld. MS. of Vulg. (inferior to Amiat.) — E.

APOCALYPSE XIII. 4.

which refers u/av to it. But if slbov is to be understood, it ought to be repeated from ver. 1, just as Pliny uses the verb of seeing by Ilyperbaton, H. N. Book VIII. c. 6 : Italy first saw elephants in the war with king Pyrrhus, and called them Lucanian oxen; but (it saw them) at Rome 1 in a triumph, etc. But the connection of the discourse is equally good, syov juiav, x.r.X. : comp. ver. 14 : and the Latin translator, whereas long ago he did not read I saw, seems thus to have construed the passage: and I saw a beast having seven heads — and (having) one of His [suis, not ejus~\ heads as it were slain to death. There is here, ver. 1, 2, 3, that mixture of cases, which we have seen more than once, and shall see somewhat below: and the connection is easy between the seven heads and one of the heads. One head is mentioned for the first: for sic, one, even without the article, means the first, ch. vi. 1, twice; Ezek. xxxii. 1, especially in the Lxx., etc. The accusative [l'uav, which, as we lately noticed, depends by Hyperbaton on syov, ver. 1, most closely connects together the ascent of the beast out of the sea and the wound. Wherefore also he says, xg tpaX^v s6<puyy/svriv, not 6<pa,rroy,ivv}v, as dtirspa <7rsnruxora, in the preterite, ch. ix. 1. The first head of the beast is the Pope in the Lateran, on the Coelian Mount, from Gregory VII. to Innocent III., or beyond him. During that space of time many adversities befel the Pope, through his contention with the Emperor; but he recovered from all. — ug sacpay/Mevyiv — efopuKsvdri, as it were slain [“ wounded to death”] — was healed) You may see paroxysms both of the wound and of the healing in the history of Gregory VII., Paschal II., Caiixtus II., Alexander III., and others. Whatever adversity then happened, belongs to the wound: whatever prosperity, belongs to the healing. — xa/ sQavfMuatv oXt\ i] yr\ ok/Gw rov dr\piov, and all the earth wondered after the beast ) that is, went after the beast with admiration. An abbreviated expression, as Acts xv. 23, writing and sending by their hands. All followed the beast with their feet, or eyes, or inclination; for instance, in the Crusades.

4. K at ‘XpoasH'jvridav tGj dpaxovr/ — xa/ TrpoGsxvvrjGav to 6'/)p/ov) The verb vpoffzvvsTv, when it treats of the worship of God, everywhere takes the Dative ; and thus it is used of the worship of the angel, ch. xix. 10 : but when used of devils and idols, the Accusative, ch. ix. 20. Hence wpoG%uvs?v, with the Dative, seems to mean something more than with the Accusative, especially when the two cases are used in one passage, as here and ch. xiv. 9, 11, xx. 4. From this worship I have in my German Exegesis incidentally confirmed Proposition 2,

1 “ Romse autem (scil. vidit), etc.”

VOL. Y.

APOCALYPSE XIII. 5.

which has been before reviewed on ver. 1. D. Lange says, that he does not regard the beast as a purely political power: Epicr. p. 389. But I have here refuted those, who in other respects agree with him, and who determine it to be a political power, although in different senses. See the same, p. 383. — rig duvarbg, who able ) that is, s art] Thus the Septuagint, dwarbg gVo/xa/ ; Num. xxiii. 1 (xxii. 38). Comp, the lxx. also, Num. xiii. 31 ; Gen. xxxii. 28 ; Dan. iii. 17. The worshippers of the beast challenge others: who (is) like the beast? who (is) able to make war with him? Car. Sigonius, Book XIV., concerning the kingdom of Italy, at the year 1176, says: Great men easily impelled (Frederic), who, by repeatedly reminding him that this war was not carried on with man, but with God, prevailed upon him to send ambassadors to Alexander respecting peace. The same writer shortly afterwards represents Alexander himself as saying, That the cause of God is at stake in this war, which cause Frederic has opposed, by opposing the lawful Pontiff. Horatius Tursellinus, in his Epitome of History, says, At length Frederic, perceiving that he was carrying on war, not with men, but with God, finally made peace with Alexander. Matthew of Paris thus speaks concerning the same matter: — u The Emperor Frederic came to the feet of Alexander the Pope: for he heard and was assured of this, that when he was fleeing from the persecution of the Emperor, and there was no safe passage for him over land, or indeed over the sea, when a tempest had arisen, he put on all his papal attire on board the ship, as if about to celebrate [mass], and stood and commanded the sea and the winds in the place of Jesus Christ, whose vicar he was, as he said, and immediately there was a great calm. On hearing of this, the Emperor was astonished, and humbly submitted to him in all things, fearing God however more than men.” — Hist. Angl. at the year 1577. Great indeed and blasphemous are the things which his worshippers say of the beast, and the beast of himself, ver. 5, 6. See Home’s Final Downfall, pp. 7-18, I. F. Mayer in Diss. c. Grot., whether it be a dogma of the Papists, that the Roman Pontiff is a god.

5. Ka i sbodrj ccvrui s^ovai'a firjvctg rsaGapaxovra dvc) This ancient, short, middle reading is the genuine one : 1 so that the accusative wmg, months , answers to the question, how long. Others have supplied ‘xoiYiacu : more, nbXtfiov rrot/iaai. Both of them from ver. 7. One im-

1 So Iren. But ACA Vulg. Syr. read koiyiocu after g£ovo7a; and B prefixes TroAg^oj/ before n otyoou ; which, however, Tisch. and Lachm. with the weightier authorities omit. — E.

APOCALYPSE XIII. 6-8.

portant point is marked out in ver. 5 ; another, the calamity increasing, ver. 7. A fuller consideration of these months will follow at ver. 18 : by the use of which, there will be no doubt as to the meaning of the close of the power of the beast. Many persons, when they hear anything of this kind for the first time, wonder at it, as news of future events, instead of reverencing it as the word of God: they say, in short, that the matter is worthy of consideration, and yet they do not consider it in such a manner, as to lay aside for a little time lighter subjects (and what subject is not light in comparison with these of such great magnitude?), and examine into the truth: and then, when they have once or twice heard and related it, having lost the taste of novelty, they loathe it; and with the character which they always had, they rush into the Divine judgments, whether known or unknown, regarding neither things past, nor things present, nor things future. Let them take care what they are about. We do not write for them: we will not be silent out of regard for them. See ch. xxii. 10, 11. The close of the power of the beast is therefore approaching nearer and nearer: and matters of the greatest importance will precede that close, which matters remain from ch. xiii. and xiv., and which are contained in ch. xv. and xvi. But the Non-being of the beast will follow the same close, and so will many other things, wdiich are described in ch. xvii. and those which follow.

6. Toug) Without a connecting particle, as Job xlii. 9.

‘KoXifiov non/v, Ap. xii. 17, xix. 19, and the lxx. often for nnnta ntyy. 1. C. Becman, in his Dissertation respecting the justice of the arms of Cevennes, p. 33, rightly refers this war with the saints to the Crusades against the Waldenses. — natav, every ) The law of the Roman Pontiffs prevailed over a greater portion of the earth, than that of the Emperors: Greg. vii. lib. 2, Ep. 75.

8. npo(r/,w7)oouff/v, shall worship) The verb in ordinary use, when the ceremonies about the Pope are treated of, is adoration {worship); and connected with this by derivation is a kiss , that is, of his feet, just as npoffxuv s/V, xuvsTv, x-jfiv, is to kiss ; whence psyi, lxx. 1 Kings xix. 18, and Symmachus, Ps. ii. 12, npoffxvvsTv. — dnb) an b is here equivalent to before , as Matt. xxv. 34, note, and is plainly construed with o'j ytypanrai [not as Engl, with Itfp ay/Ag vou], and that so easily, that it is not even to be called an instance of Hyperbaton (See Append.). All doubt is removed by a passage strictly parallel, ch. xvii. 8. The Apocalypse often makes mention of the Lamb slain :

it never adds, from the foundation of the world; nor indeed was He slain from the foundation of the world: Heb. ix. 26. They who allege that He was thus slain in the Divine decree, in a like sense will say that He was born, raised from the dead, and ascended into heaven, from the foundation of the world.

s/ffdysiv a/yjxaXuff/av, ayeiv aiy/j^ccXufflccv, respecting the vanquished who are led away into captivity: but in 1 Maccab. xiv. 7, it is said, (tvvrr yay&v a/y/iuXug/av that is, Simon freed and brought together

many, ivho had been captives. Also 1 Maccab. iii. 9, 13, Gwijyaysv dnoWu/Aevovg, tfOpoicsv udpoieficc. And this notion agrees with this passage, in this sense: if any one supplies and equips captives, he will be taken captive. — un dye/, goes away ) being easily led away. — drroxrsvsi) The present, as <rwdysi. Ktsvu^ xt&ww, and %re /Vw, are the same.

11. K /, and) The description of the two beasts most strictly coheres, as does the description of more joyful circumstances in the following chapter. — dXKo Oriplov, another beast) This is afterwards more frequently called the false prophet: and here his very action is described, as that of the false prophet. That bewitched power and wisdom , which independent of the Word of God, without a Redeemer and a Comforter , is reverenced by many individually and collectively , having no dread of Deism , Socinianism , and Pelagianism , abusing the dogma respecting the internal Word , ivhicli would without scruple reconcile Christianity with Mahometanism itself and moreover the perverse interpretation of the Apocalypse itself and of the ichole of the Sacred Scripture , will be favourable to the beast. D. Lange, in Epicr. p. 391, etc., entertains a different opinion from me respecting this beast also. I will here also notice some points cursorily. Now I nowhere say, that from the times of Hildebrand the second beast was subservient to the former one (on account of the common advantage of both, but rather on account of his own, as is the practice of the wicked). Nor do I say, that the 42 months of the former beast are common to the two; but I imitate the expression of the text, which is explained in its proper place. The former beast has an origin much more ancient than the other ; but when this also has arisen, it exists together with the former one. Gregory VII. has long ceased to live ; but that his cause has not yet expired, his Legenda testify. I never thought, that his image flourished at the same time with the former beast. I had treated incidentally of the destruction of the beast and the false prophet at p. 733, but more plainly, in its place, p. 935. If the venerable man had perceived

APOCALYPSE XIII. 12-15.

the idea of the beast, presented by the Apocalypse and held by me, he would not have blended with one another so many important points. We have replied above to the argument, which he subjoins at p. 393. — ex rrig y$5 g, out of the earth) The earth [land], as opposed to the sea, comp. ver. 1, is Asia; which contains Palestine, Persia, etc.

12. note T — enolet) There is a mixture of tenses, as ver. 15, and ch. xi. 9, 10, with Annot. in the Apparatus, p. 818 [Ed. ii. p. 541]. — rr\ v yr\ v xai roiig ev avrjj xaroixoiivrag7 the earth and them which dwell therein) A remarkable expression; for in ver. 14, and in other places, it is said, rovg xarotxovvrag lit) ryjg ySj£, those that dwell on the earth. I see no difference of meaning, except that here in ver. 12, a sudden universality of worship is implied, perhaps to be promulgated by some edict.

13. Tva, so that) The particle ha is frequently employed by John. In all his books, he has used w<rrs only once, ch. iii. of his Gospel, ver. 16, where ha in fact follows. — evuixtov) Construe with cro/5j, or rather with voieT.

14. T r\g i^ayaipag, of the sword) It had been strictly speaking a wound by the sword. For Henry V., in his transaction with Callixto II., calls the contention which had preceded war [Guerra].

15. "iva XaXjjcftj r\ etxcbv rov drip/ov) that the image of the beast should speak. u That images should speak, is a wonderful thing, and yet not incredible. You find it mentioned in Roman stories, and in Valerius Maximus, respecting the images of Juno Mon eta, of Fortuna Mulielnis, and of Silvanus. And Moses Maimonides, in Part iii. ch. 24 of the Guide of those in doubt, says, that two books have been read by himself respecting Images which spake.” — Grotius on this passage. Add the things which Peter Crugotius and Nic. Mulerius cite on this passage also. The things which Freinshemius has collected on Florus, who treats, Book ii. c. 8, respecting the sweat of Apollo of Cumae, are not dissimilar. u All these things were so customary two or three centuries ago, in the case of images belonging to our country, that they wept, laughed, and even spoke and walked, almost oftener than men ; and performed other actions, which the men of our time can scarcely believe.” — ha anoxravQZnn, that they should be killed) Rupertus says with weight on this passage : u Christ did not do this; nor have His prophets nor apostles taught, nor have kings now become Christian understood this, that they should kill, and think that the service of Christ is to be advanced by bloodshed. For the true God does not wish compulsory, but willing

service. Therefore also in this, nay, even especially in this, he will show to those who have understanding, and who are strong in reason, that he is in truth Antichrist, that he is in truth not Christ; hut that, in accordance with his name, he is opposed to Christ. It is Christ who shed His own blood. It is Antichrist who shed the blood of others.” After the Reformation, illustrious interpreters from time to time laid it down that a most violent persecution was even then impending from the beast: as Phil. Nicolai, Book ii. concerning the kingdom of Christ, p. 305 ; Hoe on Ap. XI., num. 78; Doelingius de Antichr. p. 298, and everywhere. Add Matthew Hofmann! s Chronology Apoc. p. 116.

17. "iva) Others, xa/ ha. Wolf approves of this, remarking, however, that xai is omitted even by the Coptic Version. In truth the shorter reading is supported by the most ancient authorities. Add to the Latins, Apringius , Ansheri , Etherius.1 See above, on ch. vi. shown, on ver. 1, that there are three Periods of duration. In the last part of the first period arises the most grievous calamity, the length of which can scarcely be defined, unless it be the number of days agreeing by analogy with the number of the beast, of which we shall speak presently.

18. ' O syuv voZv, ^pr]<p/ffdrco, Let him, that hath understanding , count ) It is not said, He who readeth , vosiru, let him consider , understand , as Matt. xxiv. 15, but voZ$, mind, understanding, is presupposed ; and he who has mind already, is aroused also to computing the number of the beast, and to make a calculation. Noos, the understanding , is contradistinguished from the spirit , 1 Cor. xiv. 14 ; but here it is contradistinguished from wisdom. We must calculate: therefore it is befitting that the numbers should be precisely taken which enter into the calculation, and those which answer to the numbers entering into the calculation. He who has voZv , understanding , is ordered to calculate ; he ought therefore to bear with calmness another who does not comprehend calculations : only let him not despise and trample upon calculations, especially wfo here , where such a remedy [against the delusions of the beast] is necessary for us. Look to the passage, Dan. xii. 4, 10. What kind of persons are they to whom, in this business, either diligence and understanding, or negligence, is attributed? — a ptd,u'o$ yap, x.r.X., for the number, etc.) Each noun is without an article, in this sense, 6 apifabc roZ dripiov strriv dpi&ihbc &v6pu><rrov. ’ Api6/j,og, without the article, is the predicate: and avQpdrrov denotes a

1 AB Vulg. support kx! . C h Iren. 316, Memph. Syr. omit it. — E.

APOCALYPSE XIII. 18.

number relating to a man. Thus fierpov, not r'o /xsrpov, cli. xxi. 17. The particle yap, for, stimulates us, affording hope, nay, even the key, for solving the number. For immediately afterwards both the quality of the number reckoned is indicated, namely, that it is the number of a man; and the quantity of the number reckoning, namely dclxyi. I have professedly given the more laborious calculation of this number in my German Exegesis of the Apocalypse, and indeed especially in the Introduction, § 43. I will here give some scattered fragments, by means of certain aphorisms, accompanied by their own illustrations: but I should wish the severer demonstration itself to be sought from that exegesis.

§ 1. It is correctly read in Greek s^uxocia s^xovra gg, in the neuter gender; 1 but in Latin it is also truly read, sexcenti sexaginta sex, in the masculine gender. — Many copies have the numeral letters This in Latin is DC. LX. VI. There is no vestige of any proof to show, that, in expressing numbers, the prophets and apostles, and first copyists, made use of numeral letters. On the contrary, there is reason to suppose that they did not make use of them: for these numerals would have been a hindrance in the public reading of the lessons. Undoubtedly, whether John denoted the number by or wrote it out in full, it was necessary for the reader, who was sent from Patmos into Asia, to know, whether it was to be pronounced in the masculine or the neuter gender. It will be worth while to refer to and consider Irenceus, Book v. ch. 29 and 30. From thence you may collect, that even then the number of the beast had been described in Greek and Latin by numeral letters, and yet not by all writers. I have shown in the Apparatus, p. 826, that Irenseus wrote his works in Greek, but with this intention, that they might immediately after be translated by others into Latin; and therefore that he had reference alike to the Latin and Greek MSS. of the New Testament. Wherefore he treated of the number of the beast in such a manner, as that it should agree at once with the Greek and Latin reading. The Alexandrian Copy in Greek, and the Latin translator, as in other places, so in this, agree with one another: for in the former there are £gaxoV/o/ s^xovra gg, and in the latter, sexcenti sexaginta sex. The translator, as I conceive, did not trouble himself as to the sense, in which he either read it masculine in Greek, or rendered it so in Latin: but the Greek copyist seems to have

1 Ah Vulg. have gfasxo'ovo/ e%vi>couToc. eg: so Lachm. B has : so Tisch. Orig. 3,414a has C has g| ciKooia bUo, gf. Iren. 326 writes, sexcentos sexaginta sex. In 328 also he expressly opposes Uku, and upholds e %vjkovtoc. — E.

APOCALYPSE XIII. 18.

preferred this form, because in the books of the Old Testament he had for the most part been accustomed to the expression of numbers in the masculine gender; for instance, Ezra ii. 13, where the same number is used, as applied to men. Thence Ireneeus more than once says, sexcentos sexaginta sex. The same writer again, when he writes that the same number had been sought for in the Greek names, ETAN0A2, A ATEIN02, TEITAN, shows that s gaxorta egv\- xovrcc eg, in the neuter gender, was read in the Greek: for the numerical value of 666, in the abstract, could not have been sought, by means of names of this kind, in the masculine gender, but only in the neuter. In a census of men, for instance in the fourth book of Moses, which from this circumstance has the title, ’ApiO^uv, of Numbers, and in the book of Ezra, the numbers are put in the masculine gender: but when any number is put absolutely, no other gender than the neuter is conveniently employed. Arias Montanus expresses the Greek number in the masculine gender, after the example of the Complutensians; the Complutensians thus expressed it on the authority of the Vulgate: for in the Greek MS. which was used by them in other places, and which closely resembles the Codex Seidelianus, it was yfg?, as is plain from the extracts of the Codex Seidelianus, with which a friend supplied me. Many MSS., as I think, retain the neuter gender; and collators may have judged it superfluous to note down their difference from the notation For it was not until the close of his labour that Mill himself quoted the Codex Covelianus as an authority for the reading, egaxotnct egr\ - xovru eg, to which my Apparatus added two others, widely removed from each other, and on that account of sufficient weight.

§ 2. The number 666 is a certain [fixed] one, and is not put for an uncertain one. — We drew this inference a little while ago, in a summary manner, from the very command to calculate. We will hear Joh. March on the same subject. “ Carolus Gallusf he says, u thinks that he has made some important discovery, in believing that the word ‘ mad is put collectively for men, and then, that a number of men signifies a very numerous multitude. But the Hebrew phrase, which he adduces by way of proof, is altogether opposed to his hypothesis. For they (the Hebrews) use the phrase, i men of numbed [Marg. and Hebr. Ezek. xii. 16], for a few, etc. But that opinion appears to be one which ought above all others to be rejected by us, which will have it, that a definite number is here put for an indefinite one, as when 144,000 are given to the Lamb; and that a great number is then denoted, either of bias-

APOCALYPSE XIII. 18.

phemies and errors of Antichrist, which errors make up a body so compact and bound together, that the members depend mutually upon one another; or [as others say] a great number of Papists, followers of Antichrist, in which the Romish beast prides himself, and far surpasses other holy and reformed churches. Gallus prefers this latter sense; but Durham the former, who contends at great length, that the name ought to denote the doctrines by which those devoted to the beast are distinguished, even by reason of the contradistinction to the elect, who have the name of the Father on their forehead; moreover, that the phrase, to number, is sometimes used for, to weigh together with judgment; comp. Dan. v. 27 ; and that theological wisdom deduces inferences from doctrines and facts, rather than from letters. In reply to these things, it will suffice to have remarked in few words, that when a fixed character is assigned to the beast in the designated number of the name, and when the computation of that number is enjoined upon men, it ought altogether to be understood in a definite sense; and the more so even on this account, because this is not a round number, nor is there in it any allusion to any other calculation of men or opinions, which is elsewhere celebrated. I add, that if it were only a multitude indefinitely that is intended, whether it were of errors, or of persons in error, there would here be need of no such great understanding and attention as that which John requires. I still wonder by what means the number 666 can be taken for a great multitude, and that, too, by comparing it with the elect 144,000, since the latter greatly exceed the former. Gallus acknowledges this, and boldly changes the 666 men into so many myriads of men,” etc. — Comm, on Ap. p. 589, etc. Another interpretation takes the 666 for 6666, the 6666 for a legion, and the legion for a multitude of enemies of the Church. Contrary to this is the opinion of Zeger, who in his Epanorthotes thus comments: 66 There appears to be an allusion and reference to that name of the legion, which comprises 6666 : and while this first number \_figure~\ is taken away, it seems to be insinuated, that very great resources, both of strength and of subjects, have been subtracted from the devil by Christ, so that he cannot now boast and say, as he formerly did, My name is Legion” Meyer, on Ap. fol. 55, is not at variance with both interpretations; and many things may be advantageously observed, either with reference to both or with reference to either of them. 1) Hesychius, in his Lexicon, is the only one who affirms that the legion consists of 6666 men, unless the copyist intentionally added the lesser sixes

APOCALYPSE XIII. 18.

[numbers of six]. Weighty writers of military affairs speak otherwise, as Yegetius, 1. ii. c. 2, 6. It is certain that the legion cannot be made to consist of 6666 men, so as to fall in with the time of John or the time of the beast. 2) The thousandth number in an epoch, and in the numbers of years from the creation of the world, is not expressed among the Hebrews : and we even now want proof that this custom prevailed among them in the time of John. An anonymous writer, indeed, who is said to have been Tobias Littleton, in the time of Queen Elizabeth, and who wrote The Final Downfall of Rome, which was published at London A. 1655, and wished to persuade the English who were living at Rome that the downfall of that city would take place in the 666th year after the thousandth, was mistaken. Among the Romans, whom no one has referred to this point, in a large amount the sestertium [a thousand sesterces] is not expressed. In all other computations, in every nation, it is not the largest, but the smallest part, which is especially accustomed to be omitted. 3) The Hebrews were compelled to use this abbreviation, through want of letters by which they might express thousands ; but John had at hand the well-known Greek letters, by which he might express the whole, 6666. 4)

The Hebrews supply the defect by a formula expressed by fiDp to which the formula of our ancestors, nacli der mindern Zahl, sometimes answers. But John puts the number absolutely. 5) Without having recourse to the number of a thousand and its ellipsis, without having recourse to the legion and its metalepsis, a tenth part of the legion, the cohort, and thus 666 or 600 (just as six hundred is proverbially used [for any large number]), or 555 or 500 (see Yegetius, as quoted above), might more easily have been put or taken for an indefinite multitude. 6) But neither does one legion nor one cohort always promiscuously represent a great multitude, but according to the given circumstances; for instance, with reference to the one possessed, Mark v. 9. At other times many legions are rather used to express a multitude; for instance, of angels, Matt. xxvi. 53. 7) A multitude would comprise, under

the number of the beast, either the seducers only, or the seduced also. But it cannot comprise the seduced, for they are much more numerous, ver. 8 : nor the seducers, for they either have no government at all, or that of a democracy, or an aristocracy, or a monarchy; and any one of these will repel the notion of a multitude. But they have, in my opinion, a government, and that monarchical; and as in a monarchy the denomination is wont to be derived, not

APOCALYPSE XIII. 18.

from many, much less from very many, but from one, that which is especially needed in the case of the beast is, that there may be a place where the seven heads and the ten horns may be fixed. 8 ) No one who shall have weighed the system of the numbers of this book, the whole picture of the beast, and especially the close of this thirteenth chapter of the Apocalypse, will say that a multitude, whether great or lessened, is indefinitely denoted. The same interpretation of the number of the beast by a reference to the Roman legion, is refuted by the Acta Basileensia, etc., published A. 1730, p. 42, etc.

Lightfoot arrives at the same conclusion by a different course of argument, when he thus writes: — “ The 42 months and 1260 days, also a time, times, and half a time, are short phrases taken from Daniel, who, when he employs that mode of speaking, describes the rage of Antiochus, and the trampling under foot of Religion, which was about to last during the space of three years and six months, Dan. vii. 25, and xii. 7, 11, in which certain times of adversity and affliction (and not any definite period) seem to be marked out. This meaning of expressions of this kind prevailed everywhere among the Jewish writers.” — Chron. N. T. on Ap. xi. The two examples w'hich he there subjoins are foreign to the purpose; and since the numbers in the same, and the very numbers used by Daniel, have a precise meaning, the numbers used in the Apocalypse ought not, as though they merely contained an allusion to those of Daniel, to be weakened, but to be taken with equal precision. Otherwise, in fact, the number of the lxx. weeks, which Lightfoot takes precisely, would still, because it is a round number, have to be taken as a certain number for an uncertain one, by some allusion or other (an error, which God forbid that any fall into!)

In short, the indefinite interpretation is as though he should say: A multitude is designed in general terms; there is no need of an arithmetical computation, by which the numbers are solved in a specific sense. But the text says, Count. And since that is not said at random, but to point out the hope of finding, we now proceed to make the computation.

§ 3. Another number ^adapted to the explanation of the number of the beast by calculation, and, that affording proper facility [for counting], both ought to be sought in the text, and is found, viz. that of xlii. months. — The prophecy, 1) bids us to compute; 2) names the number of the beast; 3) names the number of a man; 4) and says that it is 666. All these things are pertinent to the subject;

APOCALYPSE XIII. 18.

and we will look to them in the order of the Apocalypse, that is, in retrograde order.

1) The number is said to be 666, the adjective alone being expressed. A number expressed both by an adjective and a substantive (for instance, ten months, a hundred drachmae, a thousand soldiers), the one of which we call the reckoning number, the other the number reckoned , needs no explanation. But when a number is presented to us which requires solution, then either the substantive is expressed, as, for instance, pieces of money ; and the adjective is to be sought for and inferred, for instance, five myriads : Acts xix. 19 ; also Luke xiv. 28: or the adjective is given, as 666, and so the substantive is to be sought for which is to be joined to it ; a mode which, except in enigmas, and undoubtedly here, in a prophetical enigma, scarcely comes into use. The adjective, 666, I say, is given, and that so plainly, that it needs no further solution. It remains, that there should be traced out, and made up by calculation, not indeed another mere numeral adjective, by which no progress would be made, but a noun substantive, and that of a specific meaning, for which a general term of number is substituted. Be that of whatever kind it may, its ellipsis (the readers being now prepared by the ellipsis of the noun tongue and horsemen , in the first and second woe, to submit more readily to that in the third woe, ch. ix. 11, 16, note), — the ellipsis, I say, is certainly that of a substantive : the only question is, whether the 666 are as it were points, such as are accustomed to be sought in systems of years ; or men, or times, or anything else which occurs to the mind. In the meantime there appears to be a great difference between the two computations ; for in the former case the subject of inquiry is the reckoning number, which is easily to be explained by arithmetic ; but in the other, such as is the matter now under consideration, the subject of inquiry is the reckoned number, requiring a greater amount of the power of interpretation.

Wherefore 2) There occurs the mention of “the number of a man” which is undoubtedly the cause of a difference: whence it is more fully evident, that the reckoned number is that which we are commanded to search out; for no reckoning number is found in the universe different from u that of a nftin.” 1 It is of no use to pursue this subject further.

1 Bengel is wishing to prove that the noun to be understood to the adjective 666 is years, and these common years : for it is expressly said, “ it is the number of a man.” 666 is a human number in contradistinction to the much longer prophetical year, ix. 15; not angelic-human , as the 144 measuring reeds, xxi. 17. — E.

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3) It is to be observed, that the number is said to be that of one beast , not of many beasts : and that it is the number of the beast itself, and not that of the name of the beast, which is proposed for computation. A number indeed is both assigned to the name of the beast repeatedly, and in ver. 18, only to the beast itself : and Rupertus Tuitiensis on Ap. p. 380, that I may not appear too minute in my inquiries, has seriously remarked, that the number of the beast is one thing, and the number of his name another ; and Potter , in his Interpretation of the number 666, ch. 1, where he quotes many who agree with him, and this is proved by the very peculiarity of the expression. For there occurs, I. The beast ; II. His name ; III. The number of his name ; IV. The number of the beast : and the fourth ought no more to be confounded with the others, than the others ought to be confounded with one another. Since however no number of the name of the beast is indicated apart from the number of the beast, I will readily acknowledge, that the latter is to be investigated by means of the former. In the meantime the prophetic phraseology is to be precisely adhered to, and the peculiarity of the well-weighed expression is to be followed. It is not said that the number of the name of the beast is to be computed, but the number of the beast. Moreover the number both of the beast himself and of one beast only , is a proof, that there is a number or multitude of accidents: for a number indeed of beasts would denote a number which was made up of the substances of many beasts taken together ; but the number of the beast is that which is made up of certain accidents of one beast taken together. And since this is the number of the accidents, those accidents are inherent in the beast himself : For as, if the days of the beast were spoken of, I should take those days for a certain duration of the beast himself : so the number of accidents of the beast ought to be looked for in the beast itself, and not outside of him.

4) Here we are commanded not only to number, but to compute. The word is a™, not dpid/^rjcdru, comp. ch. vii. 9. u The peculiar number of the beast,” says Cassiodorus , in his Complexiones on this passage, u is explained under a certain method of calculation.” Now calculation and computation cannot be carried on in such a matter, except by taking in another number. Potter says, in accordance with reason, u Neither addition, nor subtraction, nor multiplication, nor division, can be carried on, unless two numbers at least are given, so that a third number may be sought out, which must be either their sum, or the remainder, or the product,

APOCALYPSE XIII. 18.

or the quotient.” Whence the same writer, without noticing another number, which was expressed in a twofold manner, looked to the number 666 itself, endeavouring to extract its square root. See by all means the treatise quoted, ch. 10. What if there should be in the context another number expressed (as Potter required), and that too a more easy one, from which we may elicit a noun adapted to this adjective? Shall we imagine that it is accidentally presented to us? Lo! here are at hand 42 months, ver. 5. Receive that which is produced with a soul desirous of truth, and take it. The 42 months are times: therefore the 666 are also times. For what accidents except times, can one suppose, are possibly contained beneath the number 666 ?

§ 4. A number is elegantly used for the number of times, for times, years, etc. — This sentiment, the beast has 666 days, years, etc., when it has now been found out, may be suitably expressed in the following words: the number of days, of years, etc., of the beast are 666. But it is a much more suitable expression, compute the number 666, whereby a problem in particular is proposed for solution, so that the sense may be, compute 666, that you may ascertain whether they are days, years, etc. : nor will you be able to devise an easier formula of proposing this problem. What? not even in a categorical enunciation is it foolish to express times either by ellipsis or by trope. For thus the Septuagint, Job xxxvi. 26, 6 ’ityupog IIOAY2, God is great, that is, eternal; for it adds, dpid^hg eruiv avrov, xa /' urrepavrog. So 2 Chron. xxx. 5, t6, according to the meaning given by some interpreters, denotes often, much, for maity years. In the commencement of his eighth book on the Republic, Plato, describing the period of states with the well-known obscureness of his numbers, uses the words rpiug ‘7reju‘7rug, x.r.X., and the very word upidfiog, absolutely, meaning times: and among all writers, xu/ruc, dsxag, g Ixag, rpiaxug, liebdomas, are used for a number of days. Caius says of Cerinthus, according to Eusebius, 1. iii. Hist. Eccl. c. 25, upi6,u'ov yiXiovrazriag X'sysi y/veffOeu. Ilesvcllius, ffdpog, a pid/Aog rig xcipu, Ba (3j\wvloig. It is a number of years, on which the Ordo Temp. treats, p. 323. Pliny, Hist. Natur. lib. viii. c. 6, says, Seven years being added to the former number (the 472d year of the city). Orosius, in his Apol. pro Lib. Arb., calls that the number of the world, which he had a little while before called the fulness of the appointed times, p. 753. The phraseology is very similar: The number of the beast, the number of the world. The Latin prologue to Mark: a fast of number, that is, of 40 days. Ticonius, on Ap. xi. 3, says, He *poke of the number

APOCALYPSE XIII. 18.

of the last persecution, and of future peace, and of the whole time from the Passion of the Lord, etc. Time and place have many points of resemblance. It is a resemblance, that Xenophon in his Cyropoedia says, upidpbv odov, the number of a journey, for length. Add Eurip. ed. Gr. p. 290, r. 3, ed. Lat. Part II. p. 232 ; Eus. Prsep. Ev. f. 228, ex Afric.

§ 5. The 42 months and the tiumher 666 are equal. — The duration of the locusts, under the first woe, is twice expressed by five months: to the angels of the Euphrates, under the second woe, there is given an hour, and a day, and a month, and a year; and that body of horsemen, two myriads of myriads (200,000,000), is equalled to this space. Thus, under the third woe, 42 months of the power which the beast has, and the number 666 of the same beast, are equal.

§ 6. The form of expression respecting u the number of a man ” implies 666 ordinary years, and by way of contradistinction to this, 42 prophetical months. — The number of the beast is said to be the number of a man. This expression, of a man, either denotes a man definitely or indefinitely. If definitely, it has reference either to the beast with ten horns, or to the man computing. There is no need of either of these in a matter which is of itself obvious; and neither would tend to aid the calculation. Therefore it must be used indefinitely, whence the article is not added in the Greek: therefore the genitive singular, of a man, is used for human, as her a dvdpuyjov, 1 Kings xiii. 2 (that is, offra avQpuimva, Num. xix. 16) ; 6urr\- p/a, uvOpunov, Ps. lx. 11 [see marg. of Engl. Version] ; ftdyaipa avOpuKov, Isa. xxxi. 8. Moreover it is either a human number of times, or a number of human times. It is not the former: for it would then have to be a human number, either of years, or months, or days: but 666 years very far exceed the age of man: but 666 days or months are far too short to express the duration of the beast; and such an ellipsis of days or months is unusual: finally, the word, months, is already preoccupied by the opposite 42 months. Therefore it is a number of times, human, or belonging to man. But the expression, the number of a man, is used for this very conveniently. For as in Gal. vi. 11, the greatness [of size] which belongs to the whole epistle is assigned to the letters; and as the curtailing, by which a longer interval is curtailed, is assigned to days, Ps. cii. 24, 25 ; and the middle, which belongs to greater times of the world, is assigned to years, Hab. iii. 2 : so, on the other hand, there is sometimes given to a collective noun a predicate, adapted to the individual things separately: Prov. xxx. 26, oi y oipoypvXXioi sdvog ovx,

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iff^vpov: also, the days of My people are as the days of a tree, Isa. lxv. 22, — of the people, that is of the individuals among the people. Among the Romans, Gallia Toyota. And this metalepsis was especially befitting in a prophetical enigma, until the units of the times being found out, might themselves support the epithet, human, which was meanwhile sustained by the number, but was properly designed for themselves. Now since it is settled that the epithet, human, is taken indefinitely, and has reference to the individual times, it is evident of itself that such times are even passed by the beast, and, which falls in elegantly with the sense, by the computer of the number. Thus it is also in the case of the measures of the new Jerusalem, which are said, not universally, but each severally, to be the measure of a man, that is, of the angel, ch. xxi. 17 ; and likewise the angel who measures partakes of the measure of a man, which is indefinitely that of an angel.

We have seen in § 5, that the number 666 and 42 months are equal to each other. Therefore the 666 times of man are 666 ordinary years of men; and, on the contrary, the 42 months, inasmuch as in the text they are not said to be the months of a man, are truly prophetical months. Q. E. D.

Thus at length (I use an ad hominem argument) justice is done to the Vulgate translator, who writes, as we have remarked, § 1, sexcenti sexaginta sex. If Dio CLes aVgVstVs, as Bossuet says, or any other name of this kind, would fill up the number of the beast by its 666 points, the Suppositio Materialis [see Append. Techn.] would require sexcenta, etc., the neuter absolute having the force of a substantive; wherefore even Rupertus Tuitiensis, in resolving the word diclux, which was invented by Ambrose Ansbert out of DCLXVI, was not able to retain sexcentos, etc., but says that it made sexcenta sexaginta sex: Comm, on Ap. p. 379: which very neuter gender, you may see on this passage, is used by many interpreters willingly, and by Romanists sometimes against their will. Now they ought to bring forward some who read sexcentos sexaginta sex; otherwise they will not be able to absolve the Translator, so highly extolled at Trent, from an error, .and that of a serious character (for the subject is both a most weighty one, and the reading in the Latin copies is most unvarying). Those sexcenti sexaginta sex are so many years. Innocent 111. long ago interpreted it by years in his Epistle to all the faithful of Christ, in aid of the Holy Land, A. 1213, and, to omit others of the intermediate ages, F. Louis S. Francisci, in his Cycle of Secrets, p. 917, edit. Rom This stricture of Innocent,

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if there be added to it the parallelism of the 42 months, the length of the first and second woes, which is analogous to these, the intervals after the first and the second woe, the union of the beast and the woman, must persuade even those who depend on 'pontifical authority, of the true interpretation of the whole prophecy.

We return to the subject itself. The ellipsis of a u year” is of frequent occurrence. Xenophon, o/ Sha dfi v\$r\c, who are passing the tenth year from their puberty. Plato, lib. vi. de legib., xar kvtuvrov Ss i Jvcti zai /my} /xazponpov %pri rqv iipufflivYiv i zdffroj. in Si /uij iXarrov i^rjxovrcc tifi/v lir} yiyovug 6 yiXkm zatf iipovg vopovg <xipi ra OiTa, izavug dyiffnvuv. Polybius, bzTwzaibizu yiyovug, of eighteen years. But Dio Cass, appropriately to this passage, ro<r a yeyom, as though he should say, this is my number, that is, of years. The two last instances are contained in the Greek ellipses of Bos: and, from all the instances which he has collected of substantives that are usually omitted, you may perceive that nothing but irog is suitable to this passage. In Daniel mention is made of lxx. weeks, the word, yearly times, being understood. Therefore 6 dpi^hbg rov Oripiou is equivalent to 6 a ptQfJsbg ruv iruv rob Oripiov, just as dpi&fihg yivr\[j,druv is equivalent to dpiQfiog iv/avruv yivri/jjuruv, Lev. xxv. 15, 16.

This ellipsis of years is not without advantage. If they had been expressly mentioned by name, the reader would have been liable to confound together times strictly and figuratively denoted, with an error which would create many disturbances; whereas now ordinary years conceal their own title, in sight of the prophetic months. So much the less ought the human times to cause us any difficulty in this book, since they are so sparingly and providently attempered with so many prophetical times, and so therefore without any danger of their being confounded with one another. For we do not pass by a leap, but we are gradually led from the prophetic times to the ordinary years which are here indicated by the ellipsis, and then in succession to the ordinary years, which are expressly mentioned as such in ch. xx. But the ellipsis even contributes to the seasonableness of the enigma, not only with reference to the beast, to whom, in the same mysterious manner as to the king of Babylon of old, the number and consummation of his kingdom is written before his eyes, Dan. v. 26, but also with reference to the saints, who would have been disheartened by the long duration of those most sorrowful times, if they had known it, both on their own account and on account of their friends; for they did not imagine that so many years remained, even to the world itself. But it is evident

APOCALYPSE XIII. 18.

that they, both before the Reformation and afterwards, were long supported by that hope, that the war against the saints would quickly come to an end. It was plainly to their own great advantage that they did not comprehend the age of the beast (for it wras not then at hand). At one time the beast was acquainted with the times, and not with himself; the saints were acquainted with the beast more than with his times: now both the beast and his number, or, in other words, his times, will together become more and more known.

As to what remains, it is a question whether the number of 666 years in the Greek text is to be taken in the masculine or neuter gender. If the former, the reading is egaxoff/o/ e%r]xovra eg ev/aurot; if the latter, it is egaxoV/a e%r]?tovru eg err}. But in truth the neuter gender, to which we gave the preference, § 1, is far superior to the masculine, as we shall presently, § 7, more fully ascertain.

§ 7. These 666 years have an appendage. — The 666 and the 1000 years, or srrj, are properly opposed to each other. The beast rages 666 years: they who had not worshipped the beast reign 1000 years. Moreover 666 are to 1000 years as nearly as possible in the same ratio as 2 to 3 ; but precisely as 3 are to 2, so are 1000 expressed years to 666 §§§ §, and this fractional number agrees with the ellipsis, leaving the word year to be understood: for each unit of the number of the beast is a figurative year, but is so with the addition of a few hours; which addition does not take away the truth of the ordinary year, but yet makes the title of year in some degree inappropriate. Thus the number 666 and the 1000 years mutually confirm and explain one another. It has occurred to some, doubtless from that hypothesis of the Apocalyptic year which contains 360 days, that is, the same number of years, — that 1000 years may be taken for 360 thousands of ordinary years. And although this thought is very absurd, yet it may have no slight influence with him who has been struck with the accurate analogy of the Apocalyptic times. Now, it is not only in this one place, but also previously in the number 666, that ordinary years and those u of a man” are employed. On the other hand, because the thousand years are said to be err], the number of 666 years is furnished with the most appropriate word to be supplied, viz. eroc, and the confusion between ordinary and prophetical times is thereby the more avoided; for a prophetical year in this book is called hiavr'og, ch. ix. 15, but here they are err], which are partly expressed and partly understood. Indeed enavrbg has something more of a general

APOCALYPSE XIII. 18.

meaning than srog. Whence the comic writer said, sruv sviavrovg, and Plato in his Cratylus does not vary much from him. It has a closer reference to this, that the noun sviavrog is used for denoting any positive year, so to speak, while srog is only used to denote the natural year. Apollodorus, lib. iii., speaking of Cadmus, dtdiov sviavr'ov sdrireufcv dpsi' r\v ds sviavrog rors o>croj srr\. And the LXX., Deut. xxxi. 10, f^sra sk rd srrj, sv xaipti sviavrov rv\g dp'soswg: and thus continually, Lev. xxv. 10, 10, 52, xxvii. 18 ; Judg. x. 8. Whence it comes to pass, that in innumerable places the noun srr\ is construed with any cardinal number whatever, and often a large number; whereas sviavrog is never so used, but for the most part indefinitely, or in the singular number: Gen. xlvii. 28 ; 2 Sam. xxi. 1 : compared with 1 Kings xiv. 21 ; 2 Kings xxiv. 18 ; 2 Chron. xxii. 2. And this difference between the words ought not to be neglected, because it is peculiar to the Greeks, and not customary with us.

We have thus far discussed the subjects which we proposed, § 3. For the subject, viewed in this light, plainly, 1) consists of *4 ^<poi, elements of calculation, and contains division, multiplication, subtraction, and addition; and by means of those elements of calculation, first, its noun, years, is connected with the adjective itself, 666 ; and then many other computations also are made from these. 2) It squares with the number of the beast, properly so called. 3) It introduces the number of the times of a man; 4) and the 666 years.

§ 8. Hence several lesser periods of times are resolved. — After the analogy of 42 months, other periods, for instance, the five months of the first woe, the hour and day and month and year of the second woe, are easily resolved; and the history corresponds, as we have shown at the proper places. But the question respecting the precise length of the Apocalyptic hour itself separately, of the day, the month, and the year, might be omitted. If, however, it is inquired into, it is easily deduced from those things which we have said. A month is the twelfth part of a year; a year has days; a day has 24 hours: and with this natural division the prophetical corresponds. Moreover, since the 42 prophetical months are 666§ ordinary years, the length of the prophetical times readily presents itself. In short, each measure of ordinary time is with reference to prophetical time, as 190|f to 1, or as 4000 to 21.

§ 9. In the same manner greater periods also of time are resolved. — We propose this progressive system: —

APOCALYPSE XIII. 18.

A Half-time contains of ordinary years,

A Time (xa/pog),

The Number of the beast,

A Short Time, ....

A Millennium, ....

A Chronus (period).

An Age, ....

The connection of the prophecy and the series of events confirm this as approximating to the length of periods thus increasing: but this exact length is recommended first of all by the analogy of the number 666 and of 1000 years; and in the next place it is confirmed by the system of septenaries resulting from it. For if, with astronomical strictness, you should resolve all the steps of this progression into days, the second step will give pure weeks of days, whilst the first will give as many half weeks (and this is the peculiar reason why the first is called tj/mo-j zaipou, half a time, and not until the second is there said to be xaip'oc, a time) : then, as is the ratio either of the first or of the second step, so is that of the others, which are multiplied out of the first or even out of the second. Thus the System of sevens, which Moses and the Prophets so frequently employ in times, and the Apocalypse in actions, unexpectedly displays itself also from the times of the Apocalypse affording thus a remarkable test of true analysis. But the proper place for this demonstration is in the Order of Times, c. 11 and 12.

§ 10. This analysis of times, though intermediate, ought not to be thought foreign to the subject. — The prophetic day of about six months, for instance, ought not to be thought to be inconsistent with the sense of a day of the heavens, or an ordinary day. The Apocalypse itself suggests half times: ch. viii. 1, xi. 9, xii. 14; and other interpreters, proceeding from different ways, have long ago arrived at half forms of times. Seb. Meyer calls the 42 months, the 1260 days; and the 1, 2, and times, the half of a week of years; but without any further explanation. John Napeir endeavours to resolve the seven periods of time which he lays down from the destruction of Jerusalem to the end of the world, from the fact, that there are seven great Jubilees; not entire, of 490 years: therefore the halves consist of 245 years. See Expl. Apoc. Part i. Prop. 5. Molinceus thinks, that the 1260 years of the beast in the exercise of his power are a week; so that the half week of the two slain witnesses denotes a persecution of 630 years, which are the half of 1260 years. See

APOCALYPSE XIII. 18.

Accompliss. des Proplu p. 357. Nor are these influenced so much by the truth of the reasons, as by the probable appearance of the fact alone. Aretius on this passage proceeds more speciously, mutually comparing the 1335 days of Daniel and the number 666. A space of six months is not only a part of a time, but it is also a time: and as the Indians, according to Curtius, had their month divided into 15 days (whence the Malabars at the present time account the 14 semicircles of the 7 planets for fourteen worlds) ; and the Chinese fix 24 semi-solar months in the year: so some of the ancients not unskilfully marked out one year hy summer, and another by winter, as Pliny remarks, 1. vii. c. 48. And Plutarch, Censorinus, and others, remark that the year was also terminated in six months among the Egyptians, and from them among the Greeks, and undoubtedly so among the Carians and Acarnanians, between whom Patmos was situated, and indeed it was very near to Caria. See Jo. Hiskise Cardilucii T. I. Evang. Naturwissenschaft in Prsef., and Fabricii lib. de Mensibus, pp. 7, 8, and 153. The history of Thucydides is arranged by winters and summers. The ancient Saxons divided the year into two Malinas, autumnal and vernal, as Martinius remarks from Scaliger in his Lexicon Etym. col. 1438. And in all the intercourse of civil life a space of time consisting of six mo?iths was of very frequent occurrence. There were many magistracies of six months’ duration, as, for instance, the tribuneship mentioned by Pliny, Ep. 4, 1. 4. The fasces of the consuls were formerly given for six months: and at the present day, Academic officers and others. The Romans had rings for summer and winter: whence the six months ’ gold, in Juven. Sat. vii. Those skilled in civil law cite six-monthly counsels of princes. See P. Fabri Prsef. to his Semestria; for by this title he and other civil lawyers, and Dorscheus of divines, inscribed some of their writings: and at the present day Semestria are in existence among the French in forensic practice. James Cappellus suspects that the patriarchal years before Abraham were held by the Alexandrians to be of six months, when he is comparing the Alexandrian era of the creation of the world with the Jewish. Disp. Sedan. T. I. p. 1048. Comp, the things related by Calvis. upon a.m. 3185, taken from John George Herbart of Hohenburg. With astrologers sometimes, when they conjecture future things from celestial phenomena, a day by a mystic calculation denotes six months. See Zimmermann’s Tr. on the Comet of the year 1680, p. 101. With this especially agrees that solemnly observed division of the year into two equal parts among the Israelites, that is, into

APOCALYPSE XIII. 18.

two periods of six months, one of which parts was reckoned from the beginning of the months, the other from the beginning of the year, viz. in spring and in autumn. See Ord. Temp. pp. 19, 27 [Ed. ii. pp. 16, 23]. Nor is it in the first month that the Jews increase the age by the addition of the year; but it is in the beginning of the seventh month, for instance, that they would begin to write a.m. 5500, instead of 5499, with the approbation of Moses: Ex. xxiii. 16, xxxiv. 22. At any rate, from the time of Moses a period of six months was always very remarkable among the Israelites in life and its vicissitudes: and the courses of the priests divided the year into two periods of about six months. Moreover there was an interval of six months between the forerunner John and Christ Jesus Himself: Luke i. 36. R. Ase had his disciples with him six months in every year; he ordered them to be at home six months. We have not collected these things to demonstrate the precise length of the prophetical day, but only for the purpose of showing that that length ought not to appear so strange to us. We have derived the demonstration itself from a different source.

§ 11. Any, it is only thus that interpretations branching off into intricate and extreme points are avoided. — The year- day, which many Protestants have long defended, is longer, and much longer, than truth permits; the ordinary day, which is maintained by Romanists and some of our more recent writers, is shorter, and much shorter, than truth permits. I have demonstrated both these points in my German Introduction, § 38, etc. It is evident that these are the two chief sources from which so many false interpretations have flowed. The truth lies between the two. Whoever is able to entrust himself to this will be in safety. See on ver. 1, Prop. 10, Obs. 29.

§ 12. Therefore both the months of the beast and his number, and the number of his name, have a system free from difficulty. — The 666§ years, which equal the months of the beast and the number of the beast (see EM. Offenb. p. 133), had their commencement, when the event was proceeding from the beginning of ch. xiii. to the middle of ver. 5, at the commencement of the pontificate of Ccelestine II. on September 25th A. 1143. Gregory VII. began to be independent of the Roman Emperor, Coelestine II. of Rome itself, during the flourishing period of which the beast is not. At that time, therefore, power teas given absolutely to the beast. The number of the name of the beast began from Gregory VII., who claimed for the Roman Pontiff alone the name of Pope, in the most

APOCALYPSE XIII. 18.

exalted sense. They have that name who embrace and approve of the most disgraceful novelty of Gregory as something divine. Thus the number of the name of the beast is known from the number of the beast, and somewhat exceeds it. This method is easy and simple, by which the number of the name of the beast is explained. But there are some who think that it may possibly be the case that, as the name IH20T2, that is, Jesus, is equivalent to 888 (see Estius on this passage), so the name of His adversary has the number 666 according to the numeral value of letters. u Nor is that to be passed over in this place,” says Neuhusius, “ which historians have remarked, that the Number of the name assumed by the Pope is generally ominous of the duration of his life and reign. Certainly Alexander II. departed this mortal life in the second year of his pontificate, Clement III. in the third year, Victor IV. in the fourth, Pius V. in the fifth, Leo X. in the tenth, Gregory XIII. in the thirteenth, Sixtus V. in the fifth. By a like fatality, Benedict II., Sixtus II., Anastasius II., John II., Martin II., Nicholas II., died in the second year of their reign. Stephen III., Martin III., Clement III., Nicholas III., in the third year of their supreme power. Felix IV., Martin IV., Nicholas IV., Paul IV., Benedict IV., Clement IV., in the fourth; Boniface V. in the fifth; Innocent VHL, in the eighth, ceased to be among the living.” — Lib. ii. Fatid. Sacror. c. 31. G. Burius, in Notitia Pontificum, sect, xvi., has noticed similar instances, not only in years, but also in months. It was with this feeling that many have long since sought for the number 666 in many names. We have before brought forward some things from Irengeus; and of these, who has not spoken of AATEIN02 ? And we may conjecture how this might, even at that time, have occurred to any one. In the Sibylline books, which the ancients greatly regarded, it is said, lib. viii., Xfaog avrbv oXsTrai. Now in many sovereignties, the first and the last sovereigns are found to have been distinguished by the same name; and the first Bishop of Rome was not Peter, but Linus: and therefore, although an ancient error speaks of a second Peter, as the last, a more ancient opinion seems to have fastened upon a second Linus (with what amount of truth, does not affect the argument). In Latin, LlnVs seCVnDVs might perhaps be equivalent to 666 : but such signatures are accustomed to be noticed among their subjects at the first time, whence some regard them as omens, and not at the last. However that is, A1N02 is equivalent to 360. There is therefore wanting the number 306, that is, TEA. By a combination

APOCALYPSE XIII. 18.

of the letters TEA and AIN02, the well-known word A ATEIN02 was formed. Or else they had heard that the name of the beast would be Latin, as about to occur in the Latin language, and not in Hebrew or Greek; and by a u Suppositio Materialis” [See Append. Teclm. Terms], they interpreted that of the name AunTwg itself. Whether the former or the latter was the case, Aa rsTvog ought not to have been put with E; for the Greek El, with a consonant following, is expressed in Latin by I, as e’ncuv, icon: but the Latin I does not pass into El in Greek, nor is AanTvog borne out by analogy: for it is not written ’AxyAe/voc, x.r.X., but ’ AxvXTvoc, ’Aa fi/vog, ’ Axpuyavr/vog, ’ AXe^avdp/vog, ’ AvrcovTvog, A pxrTvog, ’ A pyjvog: Ka-

XovTvog, KapTvog, KoXXar/vog, K pctr/vog, Kpiffn/vog, K ovaprnoCj K 'jjvffruvr?vogy A zovrTvog, Aeu/vog, Ai(3epr?vog, A oyyTvogy M aycpn/og, Mu^ifiTvog, M apTvog^ N spvX- A/voc, N iypTvog7 HicpiXl vogy UiffTvog? 2a/57Voc, 2 aropvTvog, 'ZrucTvog, Ta pcoir?vogy TiyeXXTvog, <E >iX?vog, <f>\wpevr?vog. It would be tedious to collect more instances. In Irengeus himself, ’i ouffr/vog, OvaXsvrTvog, 'T ynog, <l>Xup?vog, are uniformly written with the simple I: and thus also AarTvog, which very word is used in the Sibylline books with I, at one time long, and at another time short. And thus in one MS. of Andreas, A arTvog is replaced by the copyist, correcting the text, contrary to the design of Andreas: in a second, at the word Aurt?vog there is added &a dKpOoyyov, with an open acknowledgment of the license which is frequently used by the Greeks in Greek chronologies, as it is by the Germans in German. For on account of the same number 666, they made Tznav out of T/rav, n oc.mToy.og out of n arr/ffxog, ’ Apvovpe out of ’A pvovfjjai. But there ought to be no place for a license of this kind in a matter of such great importance. Andreas of Csesareia, or they who have enlarged upon his works, have added other names, for the sake of exercise, after the example of Hippolytus. Among these, Benedictus is especially remarkable, not only in the Augustan Codex, which superadds one name upon another, but even in the Sylburgian edition: nor however does that Benedict of Nursia, of whom Andreas might have heard, and whom Nic. Mulerius brings forward on this place, appear to have been the person intended by any Greek copyist: for the Menologia of the Greeks also preserves his memory on the 14th of March; but the person meant was Benedict IX., Pontiff of Borne. sILVester seCVnDVs, who occurs to Caspar Heunischius, is not a dissimilar instance: for Silvester was on the Papal throne, when the 1000th year from the birth of Christ was reckoned; Benedict, when the 1000th year from His death; and at one or the other of these

APOCALYPSE XIV, 1.

thousandth years, as though the thousand years mentioned in ch. xx. had elapsed, the ancients expected the kingdom of the beast (as it is plainly seen from Andreas, for the name BENEAIKTOS, as it appears, furnished some ingenious reader of his with the number 666) : nor has the fame of that Benedict the support of such authorities at the present day, as that of Silvester. We have, as I think, bestowed sufficient labour upon the consideration of the opinions of the ancients. Scherzer, above others, in Syst., p. 865, has thought it worth while to recount even more recent inventions, or rather trifles; and Wolf., in vol. iv. Curar., p. 545. Therefore we may pass them by: that however may be added, which Christopher Seebach, in his Germ. Key to Ap., p. 309, s^appyigidffaro: but the name LUDoVICVs has been certainly less forced [to yield the 666], which a treatise, published in Belgic and German, with the title, The Faith and Patience of the Saints, ch. 23, has applied, to this, although even that disastrous persecution of the Reformers in the kingdom of the Gauls did not attain to the great force implied in this number; and evidently the name to which this number is given ought to be found, if anywhere, in the series of the Popes. Some, with Vitringa, who, on Ap. p. 629, quotes that writer who is in other places unnamed, and his book, question the numeral power of the Latin letters: but Baudius, Ep. 79, cent. 1, proves that they all have that power, except D; Scaliger, following Priscian, in his book respecting causes, L. L., ch. xli., proves that they all without exception have it. We think that these subtleties may be omitted. The number, even of the name of the beast, has, as we have seen, another meaning.

CHAPTER XIY.

1. 'E/taroy, x.r.X.) They are the same cxliv. thousands which are mentioned ch. vii., but now in a much more splendid condition ; wherefore they are mentioned without the article a) : just as in ch. xvii. 3, Qrip'iov, the beast , without the article to, is the same beast as that which is mentioned in ch. xiii. 1, but which afterwards became very unlike its former self. — rh ovopa avrov xai) This was granting to the Codex Reuchlinianus,1 although it does not seem

1 These words ( His name and ) are omitted by Rec. Text ; but ABCA Vulg. Orig. 4,2a, Cypr. 294 support them. Orig. 4,2 d has rov upviov for otinov. — E.

APOCALYPSE XIV. 2.

to have been wanting to the more ancient MS., from which it was copied. For, instead of the subsequent participle ygypa/x/xgi/ov, Erasmus, in his 1st, 2d, and 3d Editions, put xai6/u,evov. And this appears to have been inserted in an improper place from the margin, which in smaller [fainter] character, frequently used in margins, reminded [the reader] that the words xa/ o'yo/xa were to be supplied; just as shortly afterwards, in ver. 6, at roog xadri/Avovg the same Codex Reuchlinianus introduced from other places the marginal gloss roiig xuromodvrag. It is more probable, in Wolf’s opinion, that xadfizvov ought to be attributed to a gloss. For it is well known, he says, that marks of this kind were accustomed to be burnt in either on the forehead or hand. And some one wishing to point out this custom, thought fit to explain the word •yeypu/jjfism by xa/o/xgvov. I reply: If a name, which is being burnt in, can be expressed by Ttaiofisvovy that which has been burnt in cannot thus be expressed. It is a matter of little consequence: it is admitted to be a gloss on both sides; the only question is as to its origin. My own view serves towards vindicating the reading respecting the name of the Lamb. Some one, relying on the reading of Erasmus, which does not contain the name of the Lamb, ventured to hope that the name of the Father, and not that of the Lamb, would hereafter come into favour. That enemy of the Nicene faith, and of the glory of Christ, was deceived. Nay, indeed both the name of the Lamb and the name of His Father are written on the foreheads of the cxliv. thousands.

2. Ka; i] <puvri r\v ijxouoa ug') Thus Comp. Copt, and almost all the copies. But the reading of Erasmus , xa/ puvriv #xou<ra, without us (which particle is however found even in And. 1), is scarcely supported by one or two ancient authorities. I wish the reader to observe my Edition, connected by Wolf more distinctly than by the printer with the Complutensian, and not with the Grseco- Anglican. John by degrees more articulately describes the voice which he heard ; and the article rj has the force of a relative, by which the meaning is conveyed, that the same voice was heard first as of many waters and of great thundering , and next as of harpers .1 2

1 So ABCA Orig. ; but Rec. Text, (pavijv yikovou. Vulg. “ vocem quam audivi ” — E.

2 4. T&i ©g<5 — raj dpvla, to God — the Lamb ) Hence they sing a hymn before the throne of the Former , and they think it an honour to afford themselves as followers of the Latter. — Y. g.

which Erasmus follows, and in the Augustan. But the text in

Andreas himself, as edited by Sylburgius, and Copt, (according to Wolf, wdio however defends the word doXog), together with all the copies, is ^ps udog. That expression of Peter, ours supsO?) doXog sv r& Gropuri aurou, plainly refers to Isa. liii. 9. But the phrase of the Apocalypse, although it supports itself, has something parallel in Malachi ii. 6, respecting the priest: N o/uog dXyjhiag vjv sv rti Grogan aurou, yai dbiTtia ou% supsOq sv yslXsGiv aurou. The word \J/g udog, with its derivatives and compounds, is of very frequent occurrence in all the writings of John. — a fiufioi s!giv) svuvttiov rou dpovou rou Qsou2 was first added by the more recent Latin editions. See App. Crit. Ed. ii. on this passage. This interpolation is unsuitable to the passage. For the description of these first-fruits is beautifully fashioned like a canticle; and so these two clauses have a kind of rhythm, ^dpO svoi ydp s/Gir d^iLoi s/gIv where, as we remark in passing, the particle yap appears to be extended from the preceding to the latter clause. Moreover, they are virgins, with reference to their following the Lamb; they are afimfioi, not with reference to their being before the throne of God, but with reference to the fact, that they are redeemed, as first-fruits to God and the Lamb. Why should I enlarge on this? No one in Greece, Asia, Syria, or Africa, nor do I hesitate to add Italy and ancient Armenia, has in this passage read the clause, before the throne of God. They had not the editions which are in common use at the present day; they had the genuine reading.

6. ” KyysXov, an angel ) Under the name of angels the preachers of the heavenly doctrine come, in ver. 6, 8, 9. [ They are opposed to him who published the threefold woe, ch. viii. 13. — Y. g.] But as to that which G. G. Zeltner has in his Diss. de Chiliasmo prsesenti, § 13, p. 22 : Nor shall we be opposed, to it , if any one should affirm that the aid of Angels, or of one in particular, was employed here (Ap. xxi. 1) in animating the Confessors of the Gospel , in the same sense in which an angel is said also to have stood beside Paul , Acts xxvii. 23, comp, with Dan. x. throughout the whole chapter ; and we admit that this explanation is MOST of all approved by us : we think that is more suitable to the three heralds (preachers) here mentioned. — a/wv/oi/, existing through eternal ages ) aidv, an age , is attributed to the

2 ABC Orig. omit these words. Rec. Text has them, with Yulg. Amiat. MS. alone of the oldest authorities. — E.

APOCALYPSE XIY. 7.

Gospel, or to the office of publishing it, which the angel here has. It is therefore a definite age,1 which, in accordance with the analogy of the other times, consists of two periods (chroni), and extends from the publishing of this Gospel to the judgment day itself. This length of the age in particular, besides many other things, affords an occasion for considering whether this angel be Arndt. We are not so certain that the second angel is already come; if he is already come, it must be understood of Spener. The third precedes the close of the 42 months by a shorter interval: although the worship of the beast himself, and not only the worship of the image, which is subsequent, is forbidden by him. — suayyeA/Va/) There is a similarity of expression in ‘Trzipuff/Jjov — vreipaffai, ch. iii. 10, and eua yyskiov — ibuyyi\i<sui, in this passage. — rods xadrgAvovs) Several copies read rods xaroiTiodvras,2 according to the more usual phraseology of the Apocalypse. The Reuchlinian Manuscript has joined both readings: the better part of the copies, together with Lat. Orig. To sit on the earth is something more innocent than to dwell on the earth: the latter is the part of citizens, the former of persons less closely connected with it. They whom the three woes strike are spoken of as dwelling upon the earth: they to whom the everlasting Gospel is preached, as sitting on the earth. The difference between the words plainly appears from Isa. xviii. 3, pK bn 'QB* b.

7. K ptoote, of judgment ) D. Lange , Epicr. p. 402, refers this preaching to the last times : but this however ought not to be

1 But that the notion of a definite age contributes in no slight degree to confirm the harmony of the rest of the chronology of Scripture, the sainted Author appears to me to have proved in his Ord. temp. Ed. I. p. 410, Ed. II. p. 352, n. 20, saying, Paul makes repeated mention ruv otiavav, of the ages, especially in the Epistles which were written when the close of the fourth space of a thousand years was now drawing near. Rom. xvi. 25 ; Eph. ii. 7, iii. 9 ; Col. i. 26 ; 1 Tim. i. 17 : 2 Tim. i. 9 ; Tit. i. 2 ; especially 1 Cor. x. 11, where he says that ret t&y) ruv ctiuvav, the ends of the ages , have arrived. The duration of the world contains 35 times, or 7 periods (chroni), or 3£ ages altogether : and when Paul wrote thus, 18 times were just on the close, and 17 times still remained. These are in the ratio of 1-^j to and are in the total 3i ages. We do not know how distinct a knowledge the apostles had respecting the past and future times of the world, before the Apocalypse was given to John, but undoubtedly they were so governed by God, that their expressions admirably agreed with the discovery about hereafter to take place. Comp. D. Burscher, in dem Versuch einer kurzen Erlauterung des Propheten Jeremiae Lcips. 1756, pp. 255, 256. — E. B.

2 BC Orig. Vulg. Cypr. 312 read xxthofiivovs. Rec. Text has xxtoixovvtx;, with A Memph. Syr. — E.

APOCALYPSE X1Y. 8.

fixed too late. The passage from Matt. xxiv. 14, which lie compares, has been considered above, on ch. vi. 2. — rrriydg, fountains) The article is not added: for fountains are now in some measure contained under the sea; although these, in themselves, also are something great in the universe. See Becmann’s Hist. Geogr. cap. iii. part 4.

8. "Eveffsv gVstfg) See on ch. xviii. 2. — Bu(3u\uv ij fjjsydXri) Thus all the MSS. ; thus also Copt. Thus ch. xvi. 19, xvii. 5, xviii. 2, and lxx., Dan. iv. 27. But f} voXig1 is inserted between by Erasmus , from ch. xviii. 10, 21. An epithet is often added to a proper name, without an appellative substantive. Babylon the great , put absolutely, has a somewhat grander sound, than Babylon the great city. — lx, of) Asyndeton. — rou o7vov) This is the reading of a few, but ancient witnesses, of the Greek and Latins, to whom is added Cassiodorus. Because in those passages, where the wrath of God is treated of, 6 olvog rou Qu^ou is usually said ; for that reason here, and in ch. xviii. 3, where the fornication of Babylon is treated of, 6 olvog rou Qu/aou has also been inserted by the copyists.2 But see App. Crit. Ed. ii. on this passage. Under the figure of a draught is often described the anger of God , and often the impurity of [spiritual] whoredom. It is in the former draught, and not the latter, that the word rou Su/ut,ou is used. — rrstforixs, hath made to drink) Luther says in the preface to Robert Barns’ Lives of the Pontiffs, “ I indeed at first, who am not greatly versed or skilled in histories, attacked the Papacy, a priori , as the saying is, that is, from the Sacred Scriptures. Now I wonderfully rejoice, that others do the same a posteriori, that is, from histories. And I seem to myself altogether to triumph, when, as the light appears, I understand that histories are in agreement with the Scriptures.” And thus the history of the affairs of Rome, which is more and more brought forward into the light, serves to confirm the preaching of this second angel. But, laying aside party zeal, it is right that we should here especially weigh the things which were carried on in the East at the beginning of this century, by missions sent from Rome, rather than the Pontiff; and, on the other hand, the things which began to be carried on by evangelical missions. The impure draught given to the nations is followed by a purer draught.

2 Lachm. and Tisch., with the oldest authorities, retain 6vpov. Fuld. MS. of Vulg. omits it ; hut better MSS. retain it. — E.

APOCALYPSE XIV. 9-11.

9. ”A\\oc, another ) The preaching of the angel with the everlasting Gospel is a good, that of the second and third is also a good : but yet the second and the third angel are distinct from each other. Spener, for instance, properly confined himself within his own limits ; see Canstein, in his Life, § 32. But if any one should suppose that the investigation and testimony to the truth of prophecy is to be confined within the same limits on the part of posterity, he would commit an error. There is a variety both in gifts and times. See Erkl. Offenb. pp. 145, 158, 159, 166, 167, 176, etc., 1041, 1042, 1117. — s 7 ng , x.-r.A.) If any man shall worship the beast and his image , and shall receive his mark in his forehead , or in his hand , he also shall drink of the wine of the wrath of God , which is poured out without mixture in the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the angels , and before the presence of the Lamb. And the smoke of their torments shall ascend up for ever and ever ; and they have no rest day and night , who have worshipped the beast , and whosoever shall have received the mark of his name. This threatening stands by itself, and is the most dreadful of all contained in the whole of the Scripture. The fear of Him, who is able to destroy both soul and body, banishes the fear of those who slay the body. : Luke xii. 4, 5.

10. ’Ex rov dmv roo dv[xov — sv rti fforriplw rr\g opyjjg, of the wine of

wrath — in the cup of indignation ) As the wine is to the cup, so is wrath to indignation. A designed difference of words: ch. xvi. 19, xix. 15. 57 bpyr\ leads rov dvpov into action. Comp. Rom. ii. 8, note.

nDn is dv/ubg, pn opy 57, in the LXX. — rov xsxspaff/asvov axparov, which is poured in without mixture ) xepdvvv/xi, I mix, is used generally for I pour in, even of unmixed wine. — axparov is unmixed, with which nought of grace or hope is blended. Such an unmixed potion is already mingled and prepared for the worshippers of the beast. There is at hand both a salvation, which awaits the saints, and a punishment, which overhangs the wicked. Ps. lxxv. (lxxiv.) 9, rrorripiov zv ytipi Kvp/ov o/vov axparov, ftXqpsg xspdcfjoarog.

11. E ig aibbm aluvuv1) Thus also ch. xix. 3, xx. 10. We have noticed in the Apparatus traces of this reading, which requires most studious investigation. In other places it is written, slg rovg alums ruv aluvuv. Each expression is, as it were, squared : as a myriad of myriads , the heaven of heavens. The article is emphatic, especially where the discourse is on the subject of the Eternity of God . In

1 A Vulg. Cypr. Ill, 264, 322, have s ig uiuvu; etiavuu : so Lachm. and Tisch. But C, sig aiuvot otiuvo;. — E.

APOCALYPSE XIV. 12-14.

these expressions, either the use or the omission of the Greek article is very opportune. — uvafialvei, ascendeth) The present, after a future, has the force of a future, but with emphasis.

12. 1 O/ rrjpovvreg, that keep) Either the abstract and the concrete,

patience and they that keep, are here joined together; or rather the nominative is used for the genitive, ruv ay/wv, oi rqpouvreg, of the saints who keep: comp. ch. i. 5, Xpiarov, 6 fxdprog o 'irnsrbg.

13.2 ’ Anapn, Xsysi to Tlvsvjxa) That voice which said, Write, Blessed are the dead , who die in the Lord , that they may rest , etc., was uttered by one of the inhabitants of heaven, with whose person and condition it particularly agrees to call Jesus Lord. The Spirit Himself, as it were by a parenthesis, interrupts that voice, and at once approves and amplifies it, by the word unupTi, from now ; just as after the words, Write , Blessed , there follows, in ch. xix. 9, an asseveration. From now , that is, they are blessed, saith the Spirit . From now , from this very point of time, when this voice speaks in the series of prophecy. A saying of the Spirit occurs also, ch. xxii. 17, ii. 7, etc. Moreover the Spirit speaks in the saints, especially those who are afflicted, 1 Pet. iv. 14 ; and seeking their home, 2 Cor. v. 5. *Ira depends upon the wrord ftaxapioi, as ch. xvi. 15, xxii. 14. Na/3 appears first to have occurred in the margin, as in ch. xxii. 20, the second mi : whence some have made it vai Xeysi, others, Xeysi vai. The sense is plain without this word.4 The Latin did not contain this reading, but expressed it in a twofold way, aW dpn , a modo jam , as in Gal. i. 6, sic tarn. \_Comp. App. Crit. Ed. II. P. IV. N. IX. § cxvi. cxviii.] — iv a uvuftauffwvrui) A future, as tm sera/, ch. xxii. 14.

514. Ka /, and) The harvest and the vintage , which are here described, precede the last judgment, as Cluver fully demonstrates. Each of them is described also in Joel iii. 18, and throughout that passage, as Lange teaches. — za br\y,ivov o/xoiov6) Some read naOii/xsvog o/xoiog ; others differently, for vspeXri Xevxri, nuhem candidam ; so that

1 <y£g, here) These words also belong to the proclamation of the third angel, which also contains a kind of antithesis to the threefold woe. — V. g.

4 But still the margin of Ed. 2 fixes a higher value upon it than the larger Edition. — E. B.

APOCALYPSE XIV. 15-19.

there might be the same cases. The middle reading [the original starting-point of the other readings] mixes the cases (nor does the word iyuv, which follows, make any difficulty. Comp. App. p. 778, Ed. II. p. 488). See above on ch. iv. 4, vii. 9, xiii. 3, No one is ignorant of the ordinary rules of construction; but it is not without reason that the best manuscripts in so many places agree in so extraordinary a figure of speech. As, after long consideration, I do not think that I shall easily withdraw from the instances of this construction, so I do not obtrude them upon the notice of any one. The sense remains the same in all respects. By means of the harvest a great multitude of the righteous, and by means of the vintage a great multitude of the ungodly, is removed from the world.

US. Tijg y%g, of the earth) Thus also ver. 18, in the vintage. The earth is not here used in contradistinction to the sea: but yet the amplitude of this word is restricted in ver 20 by the city.

18. K ai aXXog ayysXog £x rou Ovffiuffrrip/oUj b1 2 3 * * * * svwv e^ovfftav srri rov Kupog, epuvfae, z.r.X.) See the general remark respecting the Latin Translator in App. Crit. Ed. ii., on this passage. 9 Em rov K-jpog is said in the singular number ; but it appears to be the singular for the plural, since the word wp, here used, has no plural. Comp. Tcbv iidaru i>, ch. xvi. 5. — roi/g fiorpvocg — ai <fru(pvXai) o fibrpvg xai jj crapuXri are often synonymous, but they sometimes differ, in the lxx.: Num. xiii. 23, lxx., (3orpvv erap’jXtjg; Gen. xl. 10,

nzmipoi oi fiorpvsg oTapvXrig. Therefore /SoV^og, the whole, a cluster: orapvXai, the parts, a grape. — r^g u/msXov, of the vine) The plural is not wanting, lxx., a) a^mXoi; and yet in this place it is

singular: all the wicked are like one vine; they all cohere in one mass.

*19. vE/5aXgv, cast) By the instrumentality of this angel, therefore, the grapes will be brought from the most ample vine of the earth into one wine-press. — rqv Xy/ov rbv p.'syav) Even with the

1 t£,Yipa.v6Y), is dried) having attained to ripeness, in a good sense, for reaping. Matters at the present day reach very close to this point ; and the things which remain scarcely admit of further increase. — V. g.

2 So AC ; but Rec. Text omits 6 with B A Vulg. omit i&ihdiv: and A omits the following koci before etpcji/mev, which Vulg. retains; so Laclim. But BC support etgvi'hdev — kui\ so Tisch. — E.

every condition, who live in our age, with respect to all things which are contrary to faith, hope, and love, — can scarcely be thought capable of attaining to a

greater increase. The appearance of the world is most abandoned, and altogether desperate. — V. g.

APOCALYPSE XIV. 20.— XV. 2.

Hebrews nj, fi Xvjv'os, is feminine; but to rfa Xqvov there is added a masculine adjective, after the Hebrew custom (see Buxtorf. Tlies. pp. 338, 399, 423) : and this certainly here tends to an amplification of the sense: as also among the Greeks.1 See Budsei Comm. L. Gr. col. 1500, 1501. Formerly some thus interpreted it, without perceiving the Hebraism, He cast the great, that is, the haughty, ancient enemy, into the wine-press of the wrath of God. Thus Primasius has it, and Ansbert.

20. A/>a, blood) the blood of clusters of grapes, red wine, that is, the blood of the wicked. The Figure Metalepsis. The slaughter of the wicked is intimated, not their eternal torture. Other enemies also afterwards fall into the wine-press: ch. xix. 15. — dypi ruv yaX/- vuv ruiv fatfcov, d<7rb arc&diuv yjk'iuv s j'axoff/ojv, unto the bridles of the horses , by the space of a thousand and six hundred furlongs) Each phrase denotes a deep and long torrent of blood. Comp. ch. xi. ’a tto Grabtwv, x.r.X., is also used of an interval of space, John xi. 18. Some followers of the Rabbinical school refer this to the circuit or to the length of Palestine. But its length, even if you include the districts which are lofty and secure from inundation, is much less ; its circuit is much greater. What if the valley Kidron , which lies between the city Jerusalem and the Mount of Olives (Acts i. 12), be meant ? For the torrent in that valley, together with its windings, and in the sea itself, as far as it shall be stained with blood, may have a length of 1600 furlongs. Let us take the expression literally. [Comp. Ezek. xxxii. 6. — V. g.]

CHAPTER XY.

22. K/xuvrag lx) A phrase of rare occurrence ; but that of Lycurgus, contra Leocr., is similar, ri koiuv av v/xqv XdjSot ntapd ruv noXs- [uw. As to the preposition, the lxx. have, vois/v IxdixvjGiv lx rojv lydpuv, x.r.X. — xcci lx roZ dpi6[JjoZ roZ ovb[iarog auroZ) After xai there is added by Erasmus, lx too yapay/xarog auroZ.3 And this is the reading of about two or three MSS., which are so intimately related

1 Rec. Text reads tyiv pcsyd^riu : but ABC^ Yulg. J*ead rou pe.lyotv. — E.

3 These words are retained in Rec. Text in opposition to ABC Vulg. — E.

APOCALYPSE XV. 3-8.

to one another, that they are, as it were, but one; and even these of themselves discover the gloss, by introducing various readings into the text. See App. on this passage. In fact there are not three things spoken of: but the name of the beast, OR the number of his name (disjunctively), is the mark itself. The mark (“ character”) is the genus: there are two species, the name of the beast, and the number of his name. Hence it is that the mark (“ character,” characterism ) of the beast is spoken of for the most part indefinitely: ch. xiv. 9, xvi. 2, xix. 20, xx. 4 ; but when used definitely, it is either the mark (“ charagma,” characteristic) of his name separately, as ch. xiv. 11, or the number o/his name separately, as here. For the one of these is included in the notion of the other: or at one time it is the name of the beast, at another, the number of his name, that more prevails. The preposition, ix, is here used several times, as ch. xviii. 20. — saroorag i<iti rr, v ddXccffff av ryv vccXfvrjv, standing at the sea of glass ) Int with an accusative, and with this very verb of standing, denotes either above, on, ch. vii. 1, xi. 11, xii. 18 [Engl. Yers. xiii. 1], xiv. 1, or near, at, ch. iii. 20.

x3. 'O f3a<fi\evg ruv eQvuv, King of nations ) An august and befitting title: comp. ver. 4, and J er. x. 7 ; and yet it has been variously changed by the copyists.1 2

4. ndvra rd Ui >r\, all nations ) Here is declared both the conversion of all nations (comp. Jer. xvi. 19), and the moving cause, together with the time of the conversion.

7. QidXag, vials ) <pidXr) ds pcufiv, dyytTov Xe(3r]roe/d'sg crsvXarvff'ism uvtokv. — Eustathius. The breadth of the vials at the upper part contributes to the vastness of the sudden outpouring. Many think, that the vials bring in the third woe. But see Erkl. Offenb. p. 808.

8. Kunvov, smoke) The covering of the Divine majesty.3

1 tyiv <ftiviv tov dpiu'ov, the song of the Lamb) The Lamb sings that song in honour of His Father in the great congregation ; Ps. xxii. 23-26. — V. g.

2 C Yulg. Syr. read ruu otiowav. AB h Memph. Cypr. read tuv \Qvuv\ so Laclim. and Tisch. But Rec. Text, without good authority, tuv dyluu. — E.

3 ovhlg, no one) not even the angels themselves, who were furnished with the vials. — Y. g.

— sis tou ua,ov, into the temple) although it was opened, ver. 5. When the plagues are finished, approach to the temple is permitted. — V. g.

APOCALYPSE XVI. 1-5.

CHAPTER XVI.

1. Tag srra tpidXag, the seven vials ) The Epistles to the VII. Churches are distributed into III. and IV. The VII. Seals are divided into IV. and III., and likewise the VII. Trumpets, as we have seen : and now also the VII. Vials. The Trumpets have shaken the kingdom of the world in a long circuit ; the vials with swift and sharp violence break to pieces the beast in particular, which had clothed himself with the kingdom of the world, and his followers and resources. Therefore the trumpets and the vials advance in the same order. The former set of four touch the earth , the sea , the rivers , and the sun : the remaining set of three fall in other quarters, and are much more violent.

2. 'O rrpurog, the first) Thus, the second , the third , the fourth , the fifth , the sixth, the seventh , without the noun angel.1 The style expresses a very quick outpouring of the vials, of w*hich quickness this also is a proof, that the vials have no periods of times expressed. These bear a great resemblance to the plagues of Egypt, which the Hebrews generally suppose to have been inflicted at intervals of months. See Meyer ad Seder Olam, p. 287. What if the same thing should be about to happen in the case of the vials ? Their whole outpouring indeed is as yet among the things to come. — g Xxog novYipov, a grievous sore) Deut. xxviii. 35, jn priBQ, in the lxx. ev sXxei novripG}. [This, I believe, will be a new and hitherto unheard of plague. — V. g.]

2 5. 'O ujv xai 6 w, which art and which wast) See on eh. xi. 17, and comp. D. Lang. Comm. Apoc. f. 188. — 6 o<nog) Others put xai before 6, or for o, or omit xai o.3 Sound exegesis often distinguishes the pearls of a genuine reading from the filth of various readings : and Wolf excellently compares with this the passage, ch. i. 8, K vpiog b Qtbg, b u>v xai o yv xai o ep^o/aevog, o oravroxpdrup. It will also be pro-

1 Rec. Text adds oiyyehog in ver. 3, with B : AC h Vulg. oppose it. In ver. 4 also: ABCA Vulg. opposing it. In ver. 8, 10, 12 also, with h: ABC Vulg. opposing it. In ver. 17 also, with h : AB Vulg. and Syr. opposing it. — E.

2 tov Onpiov, of the beast) Therefore the vial of the first angel will be the first mark [“ character,” characterism] of the beast. — V. g.

3 Engl. Vers, has “which art, and wast, and shalt be” (omitting ooiog, and substituting kcc\ 6 iaopt-ivog or e pxopcsvog). ABC Vulg. support oaiog. h has et qui es pius. Rec. Text has xa\ 6 ooiog. — E.

APOCALYPSE XVI. 6-12.

fitable to have brought forward another, eh. iv. 8 : "A yiog, dyiog, dyiog, K vpiog b Qsbg 6 KavToxpdrup, b riv xa/ 6 a/v xa/ o sp%6ju,svog. There is a very great resemblance between those two passages and this passage, which is thus: b'mcuog si, o &v xa) o rjv, b otf/og. The subject there is, K bp/og b &ebg o &v xa i o rjv xa) b ipyf(xivog' here, in the vocative case, b ciOv xa i o r\v. The epithet belonging to the subject is there, b Kavroxpdrup- here, in the same case, 6 bt/og- in both places without the particle xa /. The predicate there, ch. iv. 8, is dyiog • here dixa/og. For the sentence is not to be thus construed, bixaiog xa) baiog- since there are many intervening words in the text. At the commencement and at the close of the Apocalypse the Lord is called o vavroxpdrMp, the Almighty; here, where judgments show themselves, He is called o oaog, the Holy. First of all He is praised on account of His Might, lest in the time of His patience He should appear to have no strength, whereas in the end He is about to display enough of Might; afterwards He is praised for His Grace, when retribution commences. Might and Grace are alike assigned to the Lord in Ps. lxii. 11, 12. The epithet otiog answers to the Hebrew TDPI, and signifies gracious, in an active or a passive sense. God exhibits His own grace in all His works, and He receives gratitude [the attribution of grace] from all saints.

6. ” A %ioi g/V/, are worthy ) An abrupt sentence, with great force. So ch. xiv. 5, dfiufioi itch. Ps. xcix. 5, Kin 65Vlp.

7. ”H xovffa rov Qvfftaarriptov Xeyovrog, I heard the altar saying ) John heard the altar , where the cry arises and vengeance descends, or those who served at it, here not seen by John, so that the altar itself appeared to speak. Compare the phraseology, ch. i. 12, ix. 13, xi. 1. Such is the expression, yjpb vog hn'v b XaXuv, Job xxxii. 7.

9. ’EfSXutpii/irtffccv, they blasphemed) A dreadful sin, blasphemy : but yet even against the will of the wicked it turns out to the honour of God : for they confess, that they succumb.

10. ’Eysvero e<rxoru<us vrj) This has much greater emphasis, than if it

were said g<rxorw0?j or I<rxor/<r0j}, ch. ix. 2, or, gcrX^y/j rb rpirov, ch. viii. 12. There is a similar expression, ch. xvii. 16, <7ro/^<rou<r/v: ch. i.

18, eygvo/Afjv vixpbg: Ps. XXX. 8, syevijdriv rerupayfAevog. The Arabic translates, ceased : but that is too strong. — roZ vovou) 3X3, lxx. cto'vos, pain.

12. ’E vi) We render gcr / upon, rather than in, because on account of the drying up of the waters no1 mixture is here made , as in the case of the sea and the rivers, where the preposition eig was used. March. — ggjjpavg, dried up) Thus Alex. Lat. It coheres with i^xeb anc^ with

1 “ Nulla ” seems to be required by the sense here, in Bengel’s Latin. — E.

APOCALYPSE XVI. 13-16.

fiwqyu'ysv, ver. 16. Most editions read, s^pdvdt j, either from the rhythm e roipatidri, or from habit.1 For efypdvdri often occurs in the New Testament, and here also it has been readily caught at by the copyists. — oc-jTouy of it) and so of those rivers also, which flow into the Euphrates. The Turks at the present day live near that river. Or if Mahometanism, as some think, is shortly about to receive some injury, it may however possibly happen, that the sixth angel will pour out his vial somewhat later.

‘7rpurou.

14. ’E/£TOf£us<r0a/) Many varieties of reading occur here, and among them, a ewopeverut 3 is a specious one : but if this were the original reading, it would not have been altered in such a variety of ways, as the infinitive, hnopewffdai, which was not equally comprehended by the copyists on account of the parenthesis. But the sentence would be abrupt without the infinitive, sldov mev/iura, H rod orofj^arog. For the mode of expression is not the beast out of the sea , out of the earth , out of the bottomless pit , but ascending out of the sea , etc. Nor does the other infinitive, m myaysTv, subjoined without any conjunction, cause any difficulty, as alleged by Wolf. For there is often an accumulation of infinitives: Luke i. 74-79; Eph. iii. 16, 17 ; 1 Thess. iv. 3, 4, 6 : and the sense is plain in this passage : I saw them go forth, that they might gather. There is a Simultaneum [See Append. Techn. Terms], concerning which see Erkl. Ojfenb. p. 84. Moreover two events are marked as occurring at the same time, either by a repetition of the same words, 2 Kings ii. 14, or by an interruption of the construction, as here.

15. T rjv dff^rifiocvvriv) rrny, the lxx. generally render daypri^ocdn].

16. K a/ ffvvriyuyev , and he gathered them together) We cannot here suppose that a singular verb is used for a plural (as the Syrian Version expresses it), because the neuter noun cm v/uura precedes by so long an interval, ver. 13, 14; and in ver. 14 itself, the plural verb

1 The margin of the larger Edition assigns no value to the reading k£>ypuvt\ Edit. 2nd gives it a moderate value; the Vers. Germ., agreeing with the Gnomon, a sure value. — E. B.

Vulg. has “ siccavit aquam (other MSS. aqua) ejus.” But Lachm. and Tisch., with the greatest number of oldest authorities, read i%Yipdv0Yi. — E.

2 So AB . h Vulg. “in modum ranarum.” But Rec. Text, with inferior authorities, opcotot (S otrpdxotg. — E.

APOCALYPSE XYI. 21-XVII. 1-5.

g hi is used. Who was it therefore that gathered together the kings? The sixth angel. Throughout the whole of this chapter, the noun angel is often understood. Without inconvenience this verse is connected by a leap with ver. 12. See Franc. Junius and E. Schmid. — ■ Ap/nayedojv) Thus many MSS. ;l but some few, Maygdwv, which is also the reading of the Alex. MS. in 2 Chron. xxxv. 22, ev r& mb'iu Mayeduiv. Magedon or Megiddo was a city, of which there is frequent mention in the books of the Old Testament. The copyists, as it appears, had reference to these passages, who took away the first syllable from the word’A^ayg^wi/ in the Apocalypse: but on account of this very syllable, in particular, the word *E fipui<sr} appears to be used. Armagedon signifies either “W, the city Megiddo, as Hiller teaches in Syntagmatis, p. 229, or “in, the mountain Megiddo. for where there is nyp3, a valley, as the valley of Megiddo, 2 Chron. xxxv. 22, there is also a mountain. We do not equally inquire, whence Megiddo itself is derived; for it is used as the proper name of a place in Palestine, very well known, on account of the great occurrences which had there taken place in ancient times. Nor, in a word, is it mentioned with this allusion on account of the mournful slaughter of Josiah, but on account of the slaughter of the Canaanite kings: Judg. v. 19.

2 21. 'tig raXavr/a/a, as it were of the weight of a talent) Of many pounds singly. I take it in its proper sense, at the beginning of the Non-being of the beast.

CHAPTER XVII.

1. T& Ttpifi a) the account [reckoning], ver. 16. — xa/ rfa

nopvrig, of the whore) Comp. Gloss, pp. 1195, 1440.

2. Mg^ fa, with whom) Tyre committed fornication with the kingdoms of the earth : Isa. xxiii. 17, 18. Comp. Ap. xviii. 23.

3. "Epy/iov, wilderness) Europe, in particular Italy. — dypiov xoxx/vov, a scarlet-coloured beast ) as the dragon was red. The Roman Ceremon. teaches this. The text speaks respecting the time of the woman sitting on the beast.

5. *H [x.tyakri , i] /xyryp, x.r.X., the great , the mother , etc.) Benedict

1 Rec. Text, with B, Syr. h read ' Apptuystihuv. A Vulg. Meraph. read Apfiotythav. Fuld. (inferior to Aniiat.) MS. of Vulg. has Magedon. — E.

2 Ver. 19. 7ro?us y the great city) Jerusalem , ch. xi. 8. — V. g.

APOCALYPSE XVII. 6-8.

XIII, above others, magnificently embellished the boastful name of Rome, in his Indiction for a universal jubilee, A. 1725. “To this holy city, illustrious with the memory of so many holy martyrs, and especially instructed in the doctrine of the blessed apostles, the princes of the Church, and hallowed with their glorious blood, flock together with religious eagerness of mind. Hasten to the place which the Lord hath chosen; ascend to this New Jerusalem, whence from the very beginning of the infant Church the law of the Lord and the light of evangelical truth has flowed forth to all nations. [Hasten to] a city honoured with so many and so great benefits, loaded with so many gifts, that it is most deservedly called the city of priests and kings, built for the pride of ages, the city of the Lord, the Sion of the Holy One of Israel. Here in truth make confession unto God in the great assembly, praise Him among much people. Inasmuch as this very Catholic and Apostolic Roman Church, constituted the head of the world by the sacred seat of the blessed Peter, is the mother of all believers, the faithful interpreter of the Divinity, and the mistress of all churches. Here the unsullied deposit of the faith, here the fountain of sacerdotal unity, here the keys of the kingdom of heaven, and the supreme power of binding and loosing, here, finally, that inexhaustible treasure of the sacred indulgences of the Church, of which the Roman Pontiff is the dispenser, is guarded.” But John, in accordance with truth, ^apa- (ppufyi and explains this boastful title: Babylon, etc.

6. Medvouffuv) M e6vuy I become intoxicated , or, I am intoxicated .

7. T5j g yvmiTc'og — rou dypiov, of the woman — of the beast) There follows, by Chiasmus, a discussion concerning the beast , ver. 8—14; and, with a repetition of the short preface, and he saith to me , a discussion concerning the woman , ver. 15—18.

the beast: the times of which are by conjecture related in the book, EM. Offenb. p. 1147, etc. But, (1.) To the problem there given there may be added a certain secondary course of the number of the beast, from the completion of his rising out of the sea, in the time of Alexander III., A. 1169, to A. 1836. (2.) That which I said

above, on ch. xiii. 1, Proposition 10, Observ. 29, may be compared. (3.) The whole of that 10th Proposition may be reviewed to explain many parts of this 17th chapter. — 1 fiXevovruv2) The Genitive by it-

1 \k /3tWov, out of the bottomless pit) The beast ascends out of the sea, when he begins to be : at last he will ascend out of the bottomless pit. — V. g.

2 Vulg. h and Rec. Text read phenoi/Teg. AB read /3Ag9 rourav. — E.

APOCALYPSE XVII. 8.

self, put absolutely, as Luke viii. 20, Xsyovruv. — on, that) The point of view, by reason of which the inhabitants of the earth wonder at the beast: thus altogether, on, John ix. 8. — xai rtapzcrad) The ancient authorities, with the greatest agreement, have this reading: some, xai crdpzGnv. It is not so clear respecting M. and Pet. 3 only. See App. Crit. Ed. ii. on this passage. Erasmus himself, if he were alive, would, as I think, yield the victory to so many MSS., which are now accessible, and would wonder at his followers, who so superstitiously preserve the readings formerly established by him with difficulty. When I deny, that the particle xa/Vs p is anywhere used by John, Wolf retorts, that not even the word nap'serai is used by John.1 2 But the two cases are dissimilar. For no idiomatic usage excludes the verb crapsGrai. The Hebrew usage, which John greatly follows, almost everywhere renders the particle although, by *1 or xai, according to Noldii Concord, pp. 292, 293, not by xatcrzp. Another argument is to be added, which plainly refutes the construction of Erasmus, xu'mzp ear tv. For all the passages of the New Testament teach, that xa toep is not construed with a verb, but with a participle: 2 Pet. i. 12 ; Heb. v. 8, vii. 5, xii. 17 ; and especially Phil, iii. 4. And thus oi e£co. Demosth., Tavra g.vrjy.ovzvzrz prjDzvra, xatrrzp dvrzg o u dztvoi rods ddtxovvrag y,zyjVY]G()at. The same, "Ezacrov v/iZv, xairczp dxpi(3ug zihdra, o[iug vcro/jjvrjGai (3ovXo/j.at. The same, AzT fiz, xatcrzp ov (ptXoXoibopov dvra (pvczt, avrd rd dva.yxatdra.rcc ziwzTv crzpi avrov. Aristotle, ’ AWd xa/crzp dvrog rotovrov rov napdvrog Xoyov, nztpurzov (3or)6z?v. Euripides, Kayui <? ixvovg.at, xa i yvvr) crzp olodfuag, T o7g dzoy.zvoiGtv dxpzXzTv, oTog rz d’ zT. Sophocles, Tivu>gxoj Gapug, K a'tcnp Gxorztv'og (that is, &v) rijv yz Gr\ v avhr\v ojaug. Dio7i, Ta rov Ttfisptov tpya, xalrrzp (Xiphilinus, xa/) yaXzrc&rara do^avra yzyovsvat, crapd rd Tatov — craprjvzyxav. Zosimus, Katcrzp z v rovrotg ovn rut Grparocrzdvj, crzpi tptXiag 0/j.ug zcrotovvro Xdyoug oi II zpffat. Julian, Katcrzp ravra rroXvrrpay^ovuv, r,bz?ro ro g.'zyzdog avrov rr,g dpzrris. But if any one affirms that xatnzp is construed also with a verb, let him prove it by examples, and those too in which crzp is not rrap'zXxov, as in Apollonius Rhodius, but signifies although. The nature of the particle does not permit it: for even the simple words, of which xairczp is compounded, namely xa/ (for although) less frequently, and <kzp (in Devarius), never take a verb joined with them.

1 AB7/ read xctl nrccozarut. Rec. Text, without old authority, reads xa/Vep tor tv. Vulg. omits the words. — E.

2 Since, the remarks which here follow belong not only to Criticism, but also to sacred Philology, I was unwilling to reject them, although they are inserted in the Apparatus. — E. B.

APOCALYPSE XVII. 9.

A more weighty argument is, that the conjecture xctimp takes away much from the sentiment: for the wonder of them that dwell on the earth is excited not so much by that, that the beast was and is not, as by this, that the beast ‘Trapearat, will be present. Enough of criticism: hut not however to no purpose. The passage is momentous. That tetragrammaton, mm, lord, has a magnificent periphrasis, o ujv 7tai o rtv xa /' o spyofisvog, who is, and who ivas, and who is to come. But the dwellers on the earth wonder at the beast, as though a kind of antitetragrammaton; for he was, and is not, and will be present. The Lord is described as o epyo/tevog, coming: the beast napUrai, will be present, when that other king comes, ver. 10 ; and that v apovria, (comp, altogether 2 Thess. ii.) is by far the most destructive. To the Hebrew word, NO, both tpyo^ca and Kupuiu correspond in the LXX. ; and in this place, xa! '7rapeGrcci most appropriately accords with?jv xai ovx g an, and it conveys a meaning something less, than if it were said, xai spysrai, or xai serai.

9. "Opr) — (3affiX s7g, mountains — kings) The seven mountains of Borne were formerly defended and adorned with seven citadels. Pacatus in Paneg. : “ These things thou didst survey, O Borne, from thy hills ; and, elevated with seven citadels, thou wast lifted up to a greater height through joy ch. 46. “ These hills,” says

Gr. Fabricius, in ch. 3 of his Borne, “Virgil in his Georgies, and Ausonius in his Epithalamium, on account of the royal dwellings which were at one time situated on them, called the seven Citadels.” Those seven mountains were the Palatine, the Capitoline, the Ccelian, the Esguiline, the Viminal, the Quirinal, and the Aventine. But the prophecy regards the seven mountains according to the time of the beast, in which the Palatine is deserted, and the Vatican flourishes. The others are the same as they were of old. Nor indeed have the seven heads of the beast a double signification, — the one of the mountains separately, in a confused manner; the other of the kings separately, in a distinct manner: but they have one signification only, in such a way, however, that the thing signified is something compound, consisting of a mountain and a king. Some seek for the seven mountains at Jerusalem; but, as Wolf forcibly teaches, they do not make out their point. See Isa. x. 32. But grant that there were formerly seven mountains there; there were never seven kings there also, much less were seven mountains joined with seven kings individually: the city itself was destroyed before John wrote; Jerusalem is never called Babylon, even when it is most blamed; and the order of the prophecy thrusts Babylon into

APOCALYPSE XVII. 10.

much later times. All these things are in agreement with the city Rome. And the first head of the beast is the Cselian Mount, and on it the Lateran, with Gregory VII. and his successors: the second, the Vatican Mount, with the temple of St Peter, built by Boniface VIII. : the third, the Quirinal Mount, with the temple of St Mark, and with the Quirinal Palace, built by Paul II. : the fourth, the Esquiline Mount, with the temple of St Maria Maggiore, built by Paul V. Thus far the dwelling and the action of the Pontiffs perambulate these mountains; and that in such a manner, that to the first head there is added a second, but not so that the first immediately falls to decay; to these two a third; to the three a fourth; and afterwards to the four a fifth, until the five kings, and all things that have been established by them on the five mountains, fall. Turn over the Bullarium in order: you will observe four times from Gregory VII., in the first of which almost all the Bulls, given in the city, are dated from the Lateran; in the second, at St Peters; in the third, at St Marti s and from the Quirinal; in the fourth, at St Maria Maggiore. No fifth, and undoubtedly no sixth or seventh mount, is seen to have been thus honoured by the Popes: and this very fact tends to prove the truth of this interpretation. The seven mountains will be distinctly seen, when the seventh is honoured. — oVou — ccvruv) for If uv. Hebr. nrvbv new.

10. Oi Kevrsj 6 eh, 6 ciXXcg) The Article has a force relative to those seven, who are distributed into five, and one, and the other. — oXlyov, a short space) This extends as far as the hour, in which not the other by himself, but the ten kings reign with the beast, ver. 12. The German Exegesis of the Apocalypse, and the Order of the times, contain a particular consideration of the times, but I wished to omit it in the Gnomon : and yet that theory so recurs that it even becomes wearisome. But if mathematicians, musicians, painters, and all artists, bestow pains upon the smallest subjects, and seek elegance in the smallest matters in particular, why should we not comply with prophecy showing itself most admirable in the smallest calculations ? With respect to this also the works of the Lord are exquisite [“ sought out,” Engl. Vers.] D'BW, Ps. cxi. 2. But no fjjr/.poXoyia and curiosity of man can exceed or come up to their minute nicety. In Erkl. Ojfenb. p. 1072, we made a kind of experiment in attempting to arrange the times of the woman with wings and of the beast ; and those times are now much more plainly consolidated, reference being repeatedly made to Daniel. Wherefore to those things which I have said in reply to D. Lange, on ch. xiii.

APOCALYPSE XVII. 10.

1, Proposition 10, Observ. 29, I wish the following remarks to be added, without infringing that modesty and sobriety which I have often premised, until the event itself shall explain things which are still future.

Table :

A. Anno

The Termini.

1058. d. 2 Sept. fer. 4, The Woman obtains wings.

1077. d. 1 Sept. fer. 6, The Beast out of the sea.

1143. d. 25 Sept. fer. 7, Commencement of the xlii. months.

1810. d. 21 Mai. (new style 1 Jun.) fer. 7, End of the xlii. months.

1832. d. 14 Oct. fer. 2, Beast out of the bottomless pit ; one hour.

1832. d. 22 Oct. fer. 3, Beast increased with the kingdom of the ten horns.

1836. d. 18 Jun. fer. 1, Beast vanquished.

Intervals .

The terminus, from which the particulars begin, being included ;

and that which

is subsequent being excluded :

Days

1 full.

precisely.

1 nearly.

There are, altogether, 284, 077 \ days: there are 40,582^ weeks: there are 5797^ square weeks: there are 777 J years: there are precisely 686 monads of Daniel (of which we shall speak presently).

First we will explain the Intervals, in the abstract; and afterwards the Termini, in the concrete.

Explanation of the Intervals .

The Interval A comprises 19 years, wanting 1 day.

B 66g6g% years, precisely.

APOCALYPSE XVII. 10.

The Interval C comprises 666§ §f years, precisely.

D 223§S years? fully-

E of a year, as nearly as possible.

ADEF conjointly 45 years, precisely.

ABDEF 111-J precisely.

ABCDEF 777 j precisely.

The seventy weeks of Daniel contain 490 monads, which conjointly are 555§ years, as we have shown in the Order of the Times, ch. 10. The same Intervals are in a remarkable manner transfused into monads and weeks of the same kind.

The Interval C contains precisely 588 monads of the same kind, which are 12 square xceeks.

B and D, conjointly, contain 78 monads, without the excess of a day.

BCD are 666 monads (or 275,795^ days, which do not run out 17 hours beyond the appendices of the days of the interval BCD), by a wonderful harmony. For the number of the beast is said to be 666, in that mode of expression, by which that number is taken not in one way only. See Erkl. Offenb. p. 742. Thus the number 666 comprises the first and the second Portion of the duration of the beast.

AEF, conjointly, are 20 monads, without the defect of a day.

ABDEF are 98 monads, which are two square weeks.

ABCDEF, conjointly, are precisely 686 monads, or two cube WEEKS.

The numbers, and periods, which are equal under the enigma of different numbers, in Daniel and in the Apocalypse, are wonderfully ductile and versatile, so that they are interchanged with one another in the most connected and easy manner, which is a strong argument of the truth.

Explanation of the Termini.

A. The woman becomes possessed of wings: the beginning of the 3^ times. See Erkl. Offenb. p. 646.

B. Of the ascent of the beast out of the sea, and of the very day, Sept. 1, we have treated at ch. xiii. 1, especially in Proposition 9. From that day is the previous flowing of the 666| years (see Erkl. Offenb. p. 1069), and that now hastening to its close. Before the completion of 5684 years from the creation of the world (see Ord.

APOCALYPSE XVII. 10.

Temp. p. 300 [Ed. ii. p. 256]), or of 116 square weeks of years, there will be a possibility of estimating what must be expected before that close.

C. Of the power given to the beast for 42 months, and of the beginning of the months, we have treated at ch. xiii. 18, § 12. The same is the number of the beast, 666.

D. When the 42 months have elapsed, it does not therefore immediately follow that the beast is not; for even before those months he was. But yet under the vial of the fifth angel the kingdom of the beast becomes so obscured, that it is in greater difficulty than it was before the beginning of the 42 months. Therefore we shall have to notice, at the proper time, whether at the close of the 42 months that angel is then at length about to pour forth his vial upon the throne of the beast, or whether the beast is even forthwith about to carry the whore, while he himself is not. This Interval, in which the beast is not, is properly added to the Half-time [ Semitempusculurn ], of which the Ordo Temp, treats, p. 318. [Ed. ii. p. 271.]

E. The one hour, during which the ten horns receive the kingdom together with the beast, we interpret as a prophetical hour, for this reason, because it precedes the thousand years, so called in their ordinary signification; but it may also be taken to signify the ordinary, natural hour, because, although it falls as yet upon the gloomy times of the beast, yet it falls immediately after the number of the beast. The matter is for the most part in uncertainty. See Erkl. Offenb. Ed. ii. pp. 146, 147, 889.

F. The ten kings, and the beast, as soon as they shall have given the kingdom to him, shall harass the whore. Rome was founded Anno 3960 Per. Jul. d. 29 Oct. (as Des-Vignoles teaches in his Chronology at the close), feria 2. From that time to Ann. Dion. 1832, Per. Jul. 6545 d. 20 Oct. fer. 1, the excess of the Julian year being taken away, there are precisely 2585 years, or 134,878 weeks and about 6 days, from that feria 2 to this feria 1. Or, Anno 3960 Per. J ul. d. 29 Oct. is feria 2. From that time to a.d. 1834 P.I. 6547 d. 20 Oct. fer. 3, the excess of the Julian year being taken away, there are 2587 years precisely, or 134,981 weeks, 1 day, 8. 2'0. 2"4 from that feria 2 to the end of feria 3 (of March). Comp. Zeugniss der Walirheit, p. 207, etc. What Rome is about to experience on her birth-day after 90 years, they who shall then be alive may notice.

These two intervals, E and F, are most closely connected. The saints shall be given into the hands of the single horn, or, as those of Zurich interpret it, the appointing of times and of laws (so parallel

APOCALYPSE XVII. 10.

are the words of Ps. xxxi. 15) [shall be given into his hands], until A TIME ajsjd TIMES and a half-time [“the dividing of time”] : Dan. vii. 25. The other king, when he is come, must continue A short space (ver. 10). Concerning each passage we have conjectured many things in the treatise, Erkl. Offenb. p. 883. But a third passage assists us. The ten horns receive power as kings one hour with the beast, ver. 12. The shoi't space is the interval EF conjointly; for it comprises the whole continuance of the other king, in the third Portion of the time of the beast: E is the one hour: F has the residue of the former intervals, that is, 1335 days, and those ordinary days. These are immediately followed by the 1335 prophetical days of Daniel (which the Ordo Temp. p. 379 [Ed. ii. pp. 326, 327], proves to be the thousand years which are promised, Dan. xii. 12) ; so that 1335 ordinary, wretched days, of waiting, i.e. of endurance, require to be understood; and 1335 prophetical, happy days, to be attained [to be “ come to” Dan. xii. 12], are expressed. The words, who waiteth, and shall attain to, the thousand days, have great force from the accents. The time, and times, and half a time of Daniel, coincide with the interval F, if they do not complete it: and I assent to Lange, that they are 3^ years, but amounting to 1278 days, in accordance with the natural truth, and not to 1260 days, as he takes them, and that they are not 1333J days, which might have come into the mind. Now, by what means also are the 1278 days and the 1335 reconciled? I will not say that either number of days is 3 years, with part or half, and not four years; inasmuch as even the interval F, either apart from, or with the addition of the interval E, agrees with the ancient Tradition which represents An tichrist as about to rage 3^ years. But in Daniel the action of the beast out of the bottomless pit seems to be beheld in the land o/ Israel: in the Apocalypse the beast out of the bottomless pit has first something to occupy him out of that land also.

My Table may be considered doubtful in some particular articles: but within its owm limits it is throughout corroborated by strong exegetical and historical arguments. Those things contained in the period of the six intervals which are less clearly defined from the Apocalypse, are defined from Daniel, as the being of the beast before the 42 months, and the non-being of the same, and the short space of the other king; and the 3^ times, which in Daniel 'were plainly expressed, the Apocalypse shuts up into that short space; again, that which had been represented in Daniel by the enigma of 1335 days, the Apocalypse declares in the plain words of the ex-

APOCALYPSE XVII. 11.

pression, a thousand years. Are all these things by chance? We do not affirm all things with equal confidence: but still we put forward all things, that posterity may have something to notice, and, in accordance with the result, may partly correct, and partly approve of them.

11. Ka /' ai ir'og oydoog fan, xai lx roov errrd fan, is both himself eighth, and is of the seven) Ka/', xai, is equivalent, to both, and. " Oydoog is a part of the predicate, therefore it is put without the article : the pronoun, avrbg, cohering with it, is also a part of the predicate, adding emphasis to the eighth, in so far as he himself is contradistinguished from the seven. The eighth, and the seven, are masculines, so that the noun king or kings is to be understood.

There is here an intimation of that long celebrated and great Adversary, whom all antiquity and the whole Church of Rome regard as one individual and extraordinary man. Bernard, who is called the last of the Fathers, has hit the matter closely enough. For in his late age, in his sixth discourse on the psalm, Qui habitat [Psalm xci.], after bitter lamentations concerning the corrupt state of the Church and its ministers, he says, u It remains that the Man of Sin be revealed, the Son of Perdition, the demon, not only of the day, but even of the mid-day, which is not only transformed into an angel of light, but is also exalted above everything which is called God, or which is worshipped.” Of the Reformers, who in other respects had their attention especially fixed upon their own times, and not without reason, Francis Lambert acknowledged, that one remarkable adversary, the Son of Perdition, was hereafter to come; and he mournfully described that calamity. — Exeg. Apoc. pp. 183, 193, 215, 265. Among the Propositions of Hier. Zanch was this: Although the kingdom of Antichrist has long ago been revealed; and he who holds the primacy in it, and reigns, is the true Antichrist; yet it is not in opposition to the Sacred Writings, to say, that just before the end of the world there shall come one of remarkable character, and outstripping all men in iniquity, the true and perfect Antichrist, who may even work miracles. For in a prelection at Argentina on the end of the world, he had discoursed to this purpose, and was blamed on that account by others. The Divines of Heidelberg, a. 1561, approved of this Proposition, and those of Zurich even confirmed it, in these words besides others: u Since wickedness becomes greater from day to day, and is increased without measure, there is no reason why there should not at last arise some one xar [by pre-eminence], who may very far

APOCALYPSE XVII. 11.

outstrip in his impiety the other enemies of the Gospel, and whom the Lord may altogether destroy with the breath of His mouth.” See Zanch Misc. Theol. pp. 1, 18, 21, 44, 48. And in no other way, on this subject at least, Jo. Brent replied in the same year to Jo. Marpach: u I should be unwilling odiously to contend about Antichrist; we know that the Papacy is antichristianity. But it may perhaps happen, that among the Popes there may arise one, who may surpass all the rest in impietjq craft, deceits, cruelty, and tyranny, and may give occasion to the Son of God to hasten His coming for the complete destruction of the Papacy, and the judgment of the quick and dead. The Lord will take care concerning this matter: we will perform our own duty, and will wait for the coming of the Lord.” Compare the Epistle of Lud. Crocius, inserted among those of Yoss; Heding. on 2 Thess. ii. 3 ; Weismcinri s Inst, p. 1121, lin. 5, 6; the Patmos of II. Horehius, p. 70; C. B. Mi - chaelis on Dan. pp. 247, 248. u What if we should concede to the Papists,” says Bailly, 66 and in this the orthodox are not obstinate, that in the long series of Bomish antichrists there should at the end of the world arise one more wicked than his brethren, though they are most wicked, by a kind of [pre-eminence] of

wickedness, — one who should closely resemble the days of Antiochus: they themselves would gain nothing by this concession.” — Op. Hist, et Chron. f. 244. Yitringa says appropriately to this passage: That the beast itself is also the eighth king, according to the order of his predecessors. Thus it can without any difficulty be imagined, that after these kings of mystic Babylon one is still to be expected just before the close of the power of Antichrist, who shall slay the witnesses of Christ, and rage against the Church above all others; and of him the Spirit had especially prophesied under the name of the Beast: ch. 11. 7. And all at the present day, who take the prophetic times, and among these the 42 months of the beast, in their ordinary signification, agree, namely, in ascribing so short a power to the one king. I am not accustomed to rely on testimonies of human authority: the truth has no need of them; but when there is a possibility of its being supposed that any doctrine is paradoxical, it is expedient to collect the anticipations of the truth which lie concealed in the minds of men. This one, last king, will differ most widely from all his predecessors, as in malignity, so in the manner of his destruction. They for the most part die by a natural death; he shall be given alive to eternal torment: ch. xix. 20 ; 2 Thess. ii. 8. — ex ruv sktu, of the seven) Primasius admirably says, Lest you

APOCALYPSE XVII. 12-16.

should esteem this one, whom he calls eighth, OF another race, he has subjoined, He is of the seven.

12. Ta dsxa xspura, the ten horns ) The ten horns correspond with the ten toes of the kingly image : Dan. ii. 41, 42, vii. 7, 20, 24; and since each of the feet has five toes, we must wait to see whether the ten kings are about to be divided by any means into two quinaries. — o-j/c sXctfiov — Xafifi&vovGt — sysovai — didoaffi v1 — ‘n'oXefjjjjffovff/, they have not received : they receive , have , give : they shall make war ) The past, the present, the future. They have not received , because they gave [their kingdom] to the beast: ver. 17. Objection: The order of the text is thus changed. Answer : Let the Chiasmus lately noticed be weighed : in accordance with which, even in ver. 18, present things are put before the future things noticed in ver. 14 ; and, independently of that verse, even before the future things of ver. 16, the slaughter of the kings is also mentioned immediately before the destruction of the beast, ver. 8, 14. — ug (3u6iXs7g, as kings ) Having not received the kingdom until now.— pfav wpav , one hour ) comp, ver. 10, note. It is not said, in one hour , as ch. xviii. 10 ; but for one hour. A similar use of the accusative occurs, ch. xx. 2. — [ura roD Orip/ou, with the beast) The beast has his followers, ten kings : antithetical to (ver. 14.) witli Him , the Lamb, who also has His followers.

13. m'tciv yvupriv, one mind) Great agreement of opinion is not always characteristic of a good cause. — didoativ, give) for [his] conflict with the Lamb.

14. K Xrtroi xai bcXiTcrol xoct Kiffroi, called and chosen and faithful) The companions of the Conqueror are described. They are here called kXt) roi : at ch. xix. 9, xsxXyi/j/svoi. Each word is used once only in this book, as also sxXsxroi. Comp. 1 Kings i. 41, xai ndvTsg o i xXr,roi o i [JjIt aiirou.

16. K epctra, horns) The mention of the ten horns before the beast teaches, that the prevailing party in this most hostile laying waste of the harlot shall be parts of the horns : for even uvruv, of them , ver. 17, has reference to the horns rather than to the beast. — xat ro Oripiov2) Erasmus edited, In) rb fypiov, and the editors who usually follow him, follow him here also; although Andreas of Csesareia even by himself refutes this reading, which is made up from Latin copies

1 So AB Vulg. Iren. ; but Rec. Text, hodiihaaovotv, h Vulg. (Fuld. MS., not Amiat. the best MS.) — E.

2 So AB Vulg. h Memph. Syr. But Rec. Text, \%\ to Oiipiov, without good authority. — E.

VOL. V.

APOCALYPSE XYII. 17.

of an inferior character. See App. Crit. Ed. ii. on this passage. This sentence indeed, — And the ten horns which thou sawest, xa/, and [not M, upon, as in Engl. Vers.], the beast, these shall hate the whore, — is very plain, comprising, as it does, the horns and the beast by the word olroi, these; and it is most accommodated to that most weighty sense, which it and it alone conveys, namely, that not only the ten horns, but even the beast himself (by which view Protestants are freed from the most invidious suspicion of sounding the trumpet against Rome), are about to hate the whore. It was provided by Divine government, that the Apocalypse should be published at Complutum, in the midst of Spain, before the Reformation, in a very genuine form, especially in the strictures, which attack Rome. And in this passage the Complutensian Edition both exhibits the reading, xa/ ro drjpiov, and marks it with a point, as a sign of approbation. And almost all the copies agree. The collation of so many MSS. would be useless, if the true reading even of such passages were indefinitely postponed, or at least left in doubt. By this one thing Wolf confirms my opinion in almost all the passages, in which he dissents from me. — rqv nopvviv, the whore) A question arises, whether the beast, ascending out of the bottomless pit, first carries on war against the two witnesses (comp. EM. Offenb. p. 546), or lays waste Babylon. He first, as it seems, destroys Babylon, when the kingdom has as yet scarcely been given to him by the ten horns; then, having left that station, he pours out his whole fury upon the sacred city, and soon afterwards with his followers incurs final destruction. For both upon the ascent of the two witnesses into heaven, when the multitude repented after the earthquake [ch. xi. 13], the mystery of God is fulfilled: and the ten horns give their kingdom unto the beast, until the words of God are fulfilled. — xa / uvrriv, and herself) This is emphatic, in antithesis to the flesh, and the resources of the whore.

rr\ v yvu/xriv too Oripiov, the will of the beast, against the whore. — xa/' 'roiriffoa fjsiav yvu)/j,7)v) See App. Crit. Ed. ii. on this passage.1 A twofold point of importance is recorded; first, that the ten horns fulfil the will of the beast; and secondly, that they in concert with one another fulfil one will, namely, concerning the delivering up of their kingdom to the beast alone.2

1 A Vulg. omit this clause : so Lachm. B supports it: so Tisch. — E.

2 y iyfivaa.) having) This at that very time, in which desolation threatens the whore, is to be taken for the present time. — V. g.

APOCALYPSE XVIII. 2.

CHAPTER XVIII.

2. K ad sxpa^sv Uyyi tpuvrj /MsydXyj X'eyuv) A noun of cognate signification is often added to a verb, for the sake of emphasis, in the Dative case, by the lxx. ’AXrrfejcf, ravzivovv, (31a, uyffivat, (3p(Jjcei (pays/Vy daxpvtii xXa/g/v, defasi XaXg/v, davurw rgXgurai/, dpy/^etfdaiy

dpyr\ QvfAOvffdotty fjj'zrpu) Xa(a/3cm/v, Gotpla dpidfiuv^ roX^y hn%z7<fQcu, ufip&i rp's^ziv, v$pti (pzp&ffQcci, utfzpd-^/s/ vnepid s7v, (pdfiw buXiav^ <pvyri ‘7ropevsffQai,

tpojvrj xaXgft. See also Acts ii. 30 ; Eph. iii. 16 ; Phil. i. 18 ; 1 John iii. 18. So here xpd^e/v foxy/, and ver. 21, o^^/xar/ /3x^^i/a/. itself is used absolutely, 2 Chron. xxviii. 6, dvdpuv dvmruv )<syvL — foretrev gVgrfg, is fallen, is fallen) Some MSS. and translators, ch. xiv. 8, and here, put gVg<rg, is fallen, once only1 : and the one of these passages may appear to have been moulded so as to be in conformity with the other. Sometimes Epizeuxis (Append.) increases the emphasis; but Babylon is fallen, is fallen, is said in Isa. xxi. 9, long before its fall; nay, even before its flourishing condition: Babylon is suddenly fallen, Jer. li. 8, not long before its very overthrow. Therefore, if one reading is not to be followed in both passages of the Apocalypse, I would read it twice in the first passage, and once only in the second; almost in the same manner in which there are at first set forth three woes, afterwards two, and lastly one: so that, is fallen, is fallen, expresses an overthrow gradually coming on; is fallen, expresses an overthrow sudden, total, and final. For once for all [ at once ] is often the same as entirely: Num. xx. 8 ; 1 Sam. xxvi. 8. But the copyists not unfrequently wrote once only words which ought to have been written twice: and gVg<rgv gVg<rg is found in many copies at ch. xiv. 8, and ch. xviii. 2. It is plain, that the actual overthrow is not now to be here understood, but that it is a prophecy respecting the overthrow which is certainly and quickly about to follow; for in ver. 4, and not until then, the people of God are commanded to go forth. But the people of God are not those whose pastor is the Roman Pontiff, as some one has wished to wrest the Apocalypse. It is said, My people, not the people of the Roman Pontiff; as Acts xviii. 10, the

1 B and Meraph. omit the second ‘fonotv. But A Vulg. and Rec. Text retain it : so Lachm. and Tisch. — E.

APOCALYPSE XVIII. 5-8.

Lord is said to have much people in the city of Corinth, without any particular reference to Paul or any other pastor there.1 2

2 5. ’Ey.oWyifyffuv) Wolf says, this reading is suspected by me.3 For the verb xoWuff&cu is said only of those , who adhere to any object or person , as pleasing to themselves ; but I do not perceive how this can be said of sins , and moreover of sinners , with reference to the heavens. But the verb xoXkd.c6ai is used in a wider sense, Zech. xiv. 5, Ka/ syxoXXri6i]ffzrou (papaya zug ’ AffarjX. Lam. ii. 2, Ta byropd^aru rr\g Qvyarpbg ’lovdrx. sxoX Xrj&zv (K vpiog) zig rr,v yijv. Passages might he added, in which pT! and xoA?.a<r0a/ correspond with each other. But the two former passages prove the matter : for zug and zig in them, and ayjpi in the Apocalypse, render the expression altogether similar ; and the word JPJn is found in them, which word is used, 2 Chron. xxviii. 9, to denote a slaughter reaching to the heaven : lxx., ztpQaxz. The Apocalyptic phrase answers to that passage of Jer. li. (in the Greek xxviii.) 9, bn ijyynrzv zig ovpuvov rb xpifia avrijc (Ba@u\Zog) ; in Hebr. it is VH, of which word John undoubtedly had an idea in his mind. But dxoXovO'zu is never used to express this word ; the synonymous words, <p6uvziv, zyyifziv, jtoAXatrda/, are used. The MSS., with general consent, have zxoXXiidTioav : Erasmus , r)7to\ovQyiGav, from mere conjecture, as it seems ; for not even does Andreas thus read it. Whether at d^apnai here denote sins , or rather punishments, the passage in Ap. ch. xiv. 13 is different; for the ivorks follow with those who die in the Lord : the sins do not follow with Babylon even to the heaven.

6. ’A rrodorz, reward) The saints will reward in a manner which is holy, and in accordance with their character, rather than violent.

7. Ka drrfjjcu — obx zifil — ov 7dw) xu0r)fjja.i, from rifiar a present, has the force of a perfect, from ew, as ffr^.v.w from craw, and ?jxw from the same ew. Therefore Babylon displays the most unconcerned security as respects the past, the present, and the future time. She calls herself Queen : and Bossuet is in error, when he thinks that a corrupt church only, and not also a royal city, is sought by us in Rome. Both are had in view. See ch. xvii. 5, 18.

8. T 6-xypbg, strong) ta, lxx., icyyplg^ 2 Sam. xxii. 32, and everywhere.

3 ABC read Vulg. h Cypr. 31G have “ pervenerunt Rec. Text,

APOCALYPSE XVIII. 10-13.

10. Ba(3v\ojv 7] c ToXig rj iayvpa, Babylon the strong city) Ilia civitas Valida , Tertull. de Cultu Foem. c. 12. 'Pw/x^ strength. The earlier inhabitants had called it Valentia , the Greek settlers, Rome. You may also refer D'DIVV, the strong , Isa. liii. 12, to the name of Rome. The place, as expressing a mark, is much stronger in the writings of the prophets than of the philosophers. In like manner, chariots and axes (nemXsxnifievcdv, u beheaded with an axd'), peculiarly characteristic of the Romans, are specified, ver. 13, ch. xx. 4.

11. etc. ro'ttov,1 x.r.X.) The construction is easy from yo/xov to crpofiura, and ^vyac coheres with these in the same case ; but at /Wwi/, peduv, (Su'AaruV) you may understand afresh yoyov : for horses , chariots , and slaves , are serviceable for the conveyance of different kinds of merchandise. There is a mixture of cases, as in Hippocr. de Humoribus, ch. 25. Pricaeus is very full, in setting forth this enumeration. If you examine the Romish Ceremonial , you may see that all kinds of these wares repeatedly occur in abundance.

12. Qvivov) 6v a is, according to some, citria :2 but citria is xirpt a, Ova, thya. The latter tree is also fragrant ; and thus the citria is not unlike some kinds of thya. See Plin. 1. xiii. ch. 16 throughout. There is no place here for ebony , but shortly afterwards. — ex guXou n[MwruroV) of most precious wood ) For guXou, some African copies read Xtdov, from the alliteration to the preceding words.3 4 Vessels are not made out of most precious stone, but out of precious stone, or out of most precious w*ood. Such especially is ebony , which is often mentioned together with ivory. The one excels in whiteness, the other in blackness; each is of remarkable smoothness. See Fuller’s Misc. 1. 6, c. 14. — yaXxov, x.r.X .) of brass, and iron , and marble.

13. " A/au/xov, amomum ) A kind of shrub, the wood of which affords a sweet odour. [ This reading is not to be omitted. Amomum is pleasing to the people of Italy. 4 — Not. Crit.] — xa) xttjvti, xai Kpofiaru, and beasts of burden , and sheep) These kinds differ, as "ipl and

1 But the reading yopoq also, ver. 12, is preferred in the margin of each Edition. — E. B.

But the oldest authorities read yopov. Vulg. “merces,” ver. 11; “mercem,” ver. 12.— E.

2 Citria ) [rather ‘ citrea,’ the citrus- tree of Africa : Plin. xvi. 44, xiii. 15. Citria are gourds. The citrus is the Greek Thuega articulata , Desfont. — E.] a fragrant wood used by the Romans for furniture. — T.

3 And thus Ed. ii., together with Vers. Germ., gives the palm to the reading I'v'hov, the judgment o/Ed. maj. being abandoned. — E. B.

APOCALYPSE XVIII. 13.

among the Hebrews. Thus 1p21 Jer. xxxi. (Gr. xxxviii.) 12, xai xryjvuv xai '7rpofiuru'j. One of the lxx., or, as the Talmudical treatise respecting the scribes teaches, according to the number of the books of Moses, one of the jive, translators has plainly expressed the passage of Gen. xlvi. 34, epg/rs, civdpeg XTyvorpotpoi h/Mv — (3de\vyfia yap effrtv A/yv<rr!oig nag <Koiih7\v npofidrwv. — pibwv) Vulg. rhedarum. 23*1, lxx., dp^ a, which noun is found also, ch. ix. 9. rfay is rendered by lxx. often, d^a^a. But psdrj is to be found in no writer, who wrote in Greek before John. Nor does the particular object itself appear to have been known to the Greeks: for different nations delight in different forms of vehicles. Neither is rheda, or, according to Isidore, reda, a Greek word, as Andreas of Csesareia sufficiently teaches on this passage, explaining pedav, for the sake of the Greeks, by oyrifia^ as Theophylact does xovirrudiavj by <pv\axriv, Matt, xxvii. 65. Nor did rheda sound with less novelty among the Greeks, than that word o^fia would sound in the Latin language. It is owing to this that the Greek copyists wrote in this place psduv with such variations.1 The modern Greek version, a/^ag/a. Many Gallic words prevailed, as rheda, which Cicero uses, says Quintil. 1. i. c. 5 ; but Isidore: the reda is a kind of four-wheeled carriage; these the ancients called ret ge, because they had rotae [wheels] : 1. xx. 12. The Arabian version, better acquainted with Greek than with Latin, substituted of mules and camels. The word thus introduced into the Latin state, and therefore become Latin, is not without design used in this passage. This stricture indeed attacks Rome, and the luxury which is peculiar to Rome. J erome on Isa. lxvi. : With Gallic waggon., and war-chariots, and horses of Cappadocia and Spain; and carriages of Italy [tiedis italle], etc. On the Hebrews, meant by the use of Hebrew words, comp, note on ch. vii. 4. — xai auparw, xa I -^v^dc d\ lOpurrwv) The Greeks often say cd^ara instead of slaves: Tob. X. 10 (11), ddfiara xai xrfari xai dpyvpiov: and thus LXX., Gen. xxxvi. 6, ‘7ruvru rd cdfjjura rov o’ixov aurou. The same again, Ezek. xxvii. 13, svs fjjffopevovral dot sv dvOpdftuv. In both these passages and

DIN are the words in the Hebrew. dvdpdrruv are used for

carcases, the dead, Num. ix. 6, xix. 11, but also for the living, Lev. xxiv. 17, especially captives or slaves, Num. xxxi. 35, 40, 46. In this passage, where merchants are introduced complaining, the bodies are slaves, used for carrying merchandise or their masters: the souls of men are slaves, in so far as they are in themselves counted as merchandise.

1 Many wrote it puibuv. But ABC ptbuv. — E.

APOCALYPSE XY11I. 14—22.

14. K al vi onupa, x.r.X.) onupa in lxx. answers to the Hebrew PP, Jer. xlviii. 32, and denotes the fruits of trees. From those things, which were imported into the city by merchants, there is now a transition to those domestic delights, of which this one species only, 7) ox up a, there held of the greatest value, is expressed. But there afterwards follow two kinds ; rd Xmapd are the rest of the things in the manner of living, which are sources of delight with respect to herself : rd Xafinpd consist in dress and clothing, having an appearance of splendour towards others. Therefore these words have a suitable place here, though some have suspected that they oucdit to be placed after ver. 23. But as the second person is employed in ver. 10, and also follows the third person in ver. 22, so it is here also.

17. Hag 6 Ini rbnov <i rX'euv) I was not right, I think, in disparaging this reading in my Apparatus.1 2 It is supported by the best copies, and denotes indeed a class of men differing from pilots , to whom however it is subjoined, and from sailors , and from all , who trade by sea . Therefore 6 enl ronov nX'euv must be he, who repeatedly directs his ship to one place, mart, or country. Others read, nag 6 Ini ruv nXoiuv nXeuv ; others, nag Ini ruv nXoiuv 6 o/xiXog. The former reading arose from haste, as it seems ; the latter from a paraphrase of the genuine reading. — %a l oaoi rfa QdXaosav Ipyufyvrai) IpyufyffQai is not only to effect anything by labour , but also, which is the meaning here, to be engaged upon, to have to do with. Thus LXX., IpyaZtedai yr\v^ napadeiffovj d/xnsXuvay noXiv , %pvctov, z.r.X.

18. Tig opoia, what [city is] like) One city above all others in the world was deemed incomparable , viz. Rome. See Pauli Aringhi, Lib. ii. Rom. subterr. c. 1. Rome is spoken of by Martial, as the goddess of the lands and nations , to which nothing is equal, and nothing second : and by Athenseus, as the epitome of the world .

20. 0/ ay ioi, the holy) These are put before the apostles and prophets , either as it were a genus before the species, or as those, some of whom were slain before the apostles and prophets .

1 Therefore it is preferred in the margin of Ed. II. and in Yers. Germ. — E. B.

2 Yer. 21. oinag, thus) This word is a proof that this prophecy is not yet fulfilled. — V. g.

APOCALYPSE XVIII. 24.-X1X. 1.

xxvi. 13. — rs^/rngj craftsman ) Nowhere do the arts of painting, sculpture, etc., together with music, flourish more than at Rome: as the Topographies and Itineraries show; for instance, Keyssler’s, Part i. Ep. 49, etc.

24. ’Ei/ avrfj, in her) The angel speaks this also ; and yet he does not say, in thee , but, in her (comp. Matt, xxiii. 37), namely, in the deceiver of the nations, who is now so overthrown, that she does not hear the last part of this address. — trdvruv ruv etpayfie vuv, of all , who have been slain) Aringhus, T. i. of the work above quoted, f. 125, shows, that all the theatres of the Roman empire wrere marked by the slaughter of Christians; and he also says, f. 132, that Rome alone became as it were the general shambles for slaying the sheep of Christ. Pagan Rome shed much blood, papal Rome not less. From A. 1518 to 1548, more than fifteen millions of Protestants were put to death through the instrumentality of the Inquisition, according to the opinion of some, as is related in my Germ. Exeg. on this passage. This vast number is even doubled from A. 1550 to 1580, in Hoe on Ap. xvii. qu. 234. Neither of these calculations is probable. More than 900,000 are calculated to have been slain from a. 1540, or 1550, to 1580, by Fred. Seyler , in his Rome Drunken, pp. 339, 340. The true number, whatever it is, is stupendous.

CHAPTER XIX.

1. <X>&n/^i/, a voice) Widely different from the complaints described in ch. xviii. — uWriXov/a, Hallelujah) This is a most weighty cry, respecting which we deem it necessary to make some remarks.

§ 1. It is a Hebrew word FP ttn, compounded of ttn and FP.

§ 2. The name FP occurs in hymns of the Old Testament; Exod. xv. 2, Isa. xxxviii. 11, Ps. cxviii. 5, 14, 17, 18, 19, and elsewhere repeatedly, especially in this very Hallelujah, w hich the Apocalypse alone contains in the New Testament, and that in this one chapter, but repeatedly.

§ 3. Some derive FP from FI&0, and refer it to the Divine comeliness; but, as many acknowledge, under this name is rather denoted,

§ 4. Hiller, in his Onom. p. 262, supports the threefold repetition

APOCALYPSE XIX. 1.

of the letter of breathing nnn, from which, by a change of the second radical into ' or 1, the theme n'n and nin, and moreover the name ifflX and nin', are derived.

§ 5. In the same manner is formed PP' by 11 for n (as in njtp'y for nnD'y and iTEns for nnftns) and by n marked with the mappik:l for as from the final Pi is formed the middle n, in like manner from the middle n is formed the final Pi, as in Pij from HPO, and in other words, which Cocceius has well remarked upon in his Lexicon, col. 284.

§ 6. I obtrude this analysis upon the attention of no one: no one, however, will readily deny, that He, Who is, is called Pi** ; and that remains firm, even though you should derive it with Hiller from VP, the future; for the phrase, xa/ 6 sp^ofisvoc, has already before been given for the pause (close of the formula) : see above on ch. xi. 17. In the three clauses, 6 xai 6 d)i/ y.a) 6 sp^o/xsvog, the times had to be accurately distinguished; but when the PP is found separately, the derivation from VP does not remove the force of present time, as is seen in so many proper names of men. The Lxx. use the name, 6 d)v, Exod. iii. 14, and (where there was less occasion for it) Jer. i. 5 (6), xiv. 13, xxxii. 17 : .and PP itself has the same meaning as 6 u)v, Euthymius explaining it in Fuller, Miscell. pp. 486, 487. Add Dmsius on this passage.

§ 7. That the name PP is not curtailed from the name nin), is evident from this, that JPPP is used much more frequently than PP, and that it is quoted sometimes jointly PiirP PP.

§ 8. As God commanded by Moses that He should be called PijPP, immediately upon the very coming out of Egypt, the name PP was also introduced in the Song of Moses, Exod. xv. 2, in these words: nyi*^ VP1 PP motl Vy, where, from a most present feeling of that most saving Divine work, the Lord is called PP, 6 uv. Hence this name is quoted only in Songs. Isaiah is in harmony with the Song of Moses, introducing the people thus speaking: mn Vy '3 nyisy'S *b vpi nin' n', ch. xii. 2. The same has '3 ny ny nm'n inton D'D^iy niv nin' n'3, ch. xxvi. 4. But in both passages Isaiah at the same time exhorts to trust in God for the future, and on this account he calls the Lord nin' and nin' n', and by this very circumstance he teaches us the difference between the two names.

§ 9. God is called n', because He is; He is called nin', because He will be, and Is and Has: He is called nin' n', because, for in-

1 The tittle in “ final, making the letter emphatic, which otherwise would be quiescent. — E.

APOCALYPSE XIX. 5-9.

stance, in the Song of Isaiah He is celebrated, as He has shown Himself a present God in the very act itself, and at the same time He is with all confidence declared as about to shoio Himself (similarly) for the f uture. The name, m;T, was frequently used in the times of promises drawing towards their accomplishment: IT is adapted to all times which are gladdened with present aid, and therefore especially to the last times. Thus the consideration of time future, and also of former time (Jer. xxiii. 7), coalesces with the present: and He who was before called 6 xa/ 6 qv xa / 6 epyofizvocy is at length called 6 i/ xai o ijvy and 6 &v.

§ 10. Hallelujah therefore is again and again suitable to this song, Ap. xix., and in it the name H', 6 d)v, Being.

§ 11. The observation which is found in Kimchi is everywhere quoted, that Hallelujah resounds, in the place where it first occurs in the Psalms, upon the destruction of sinners and the ungodly: Ps.civ. 35. More instances from the Rabbis to the same purport, comp. Prov. xi. 10, have been collected by Cartwright, 1. iii. Melif. Hebr. c. 8.

*5. Aivsrrs rSj ©g Sj tj/JjZjv) The LXX., xai jjvsffav rui Kup/w, 1 Chron. xvi. 36 ; aivsTv r& Kupiwy ch. xxiii. 5 ; also 2 Chron. v. 13, xx. 19, Hebr. nirV'i? ^n. That solemn act of praise which was accustomed to be offered to the Lord by the Levites is described in these places. Add the passage of Ezr. iii. 11, respecting all the people, in the same phrase in Hebrew and Greek. How much greater solemnity is there in the Apocalypse ! All His servants, and they that fear Him, small and great, are stirred up to a solemn proclaiming of His praise. They perform this in ver. 6. [Comp. Ps. cxv. 13.]

27. 'Hro//ua<rev savryv, hath prepared herself) that is, hath begun to prepare herself; as erg <r/<rrgyxa, ^yacnjxa, ^Xcr/xa, I have obtained faith, etc. Respecting the marriage itself, see ch. xxi. 2, 9, etc.

8. Tdpy for) A particle of explanation, as ver. 10.

9. Vpa^/ov) The Apparatus makes mention of the MSS. which omit this word. Among them are the first editions of Erasmus, which Luther followed : whence the suspicion of a typographical error in the German Bibles is removed. The more recent editors of the German Bibles have inserted that word. — aXj0/vo/, true) A remarkable epithet. It is used by itself in this one passage only of

1 2. xhv\6ivxi, true ) The words which, ch. vi. 10, are related in the form of prayer, the same are now expressly repeated, and transposed into a doxology.

8 6. xxi, and) The stirring call brought forward in ver. 5, Hallelujah! is now fully responded to. — V. g.

APOCALYPSE XIX. 11-20.

the Apocalypse, as mm-bg, faithful, of the Witness, ch. i. 5. In other places both are joined. The faithful and true witness, ch. iii. 14 Faithful and true, put absolutely, ch. xix. 11. Then, Faithful and true words, ch xxi. 5, xxii. 6. In other places another epithet is added. Jesus, Holy and true, ch. iii. 7. God, the Lord Holy and true, ch. vi. 10. Just and true are the ways of God: true and just are His judgments, ch. xv. 3, xvi. 7, xix. 2. Where these epithets are used conjointly, God is called Holy, with reference to Himself: faithful and just, with reference to His people, and in the word given to His people: He is called true, in His work, the issue of which, especially in this place, answers to the word which has preceded. Where one epithet only is used, as Faithful, at the beginning of the book, and True, here, about the end, the force of the other is to be understood. And as He Himself is, so are His words, and ways, and judgments.

HI. "iwos Xsuxk, a white horse ) Antithetical to ovov, Matt. xxi. — xptvei, judges) Lange joins with this chapter many passages, even of the New Testament, concerning the coming of Christ in glory, concerning the resurrection of the dead, and the judgment. Comm. Apoc. f. 107, 108, 256-259. But there is in truth but one coming of Christ in glory, at the last day: of which, however, there is an illustrious and remarkable prelude in the destruction of the beast. See above on 2 Thess. ii. T. ii. pp. 333, 334, and Ord. Temp. p. 412 [Ed. II. p. 354]. And the sum of the testimony respecting the resurrection and the judgment has reference to the same last day.

14. Ta GrparsufAccra, the armies) called and chosen , and faithful , ch. xvii. 14. — (3uggivov Xevxov) Aevxbv is not a superfluous epithet,2 for there is some linen which is even yellow.

320. ’E<r/a<r0?j) The beast was taken : but the angel fapurvioe, laid

1 Yer. 10. Kotl extaot, and I fell) John appears to have regarded the things which occur ver. 9 as the conclusion of the vision : but there still remained things more excellent than those which had preceded. — V. g.

2 Hence its omission , though plainly approved of in Ed. Maj., is by the margin of Ed. II. banished to the less supported readings ; the Vers. Germ, following this, which has mit reiner weisser Seiden. — E. B.

A Orig. 4.58e Iren. Cypr. h Yulg. support Xevxou. The only good authority for the omission is Orig. 4,556, which is contradicted by 4,58e. — E.

8 17. hurt, Come hither ) The victory cannot but follow. Beforehand the flesh of the enemy is already given to be torn in pieces by birds. — Y. g.

19. with) The enemies will undoubtedly attempt to attack the saints

hold of the dragon, ch. xx. 2. The beast and the false prophet even then shall be reduced to extremities; the dragon shall have strength, but shall be restrained. — ^wi/rgg, alive) This destruction is much more dreadful than the death itself of the body. Comp, respecting the Son of Perdition, 2 Thess. ii. 8 ; also Dan. vii. 11, 26, and Isa. xi. 4, where yE5H, lxx., a the Chaldee paraphrast has NJPtn the impious Roman. — ryv /J/xvtjv rod nvpbg, the lake of

fire) The word gehennah [lielt] does not occur in the Apocalypse.

21. 0/ Xoirrot, the remnant ) even the kings, ver. 18, 19. They are mingled with the crowd, as Pharaoh , Zaerach , Gog. See Ord. Temp. pp. 161, 162, 182, 183 [Ed. II. pp. 142, 143, 160].

CHAPTER XX.

1. AyyzXov, an angel) Cluver interprets it of a created angel, T. iii. Dil. p. 321. Primasius , in the summary of his fifth book, and Ticonius , in his 17th homily, Andreas of Ccesareia , in his 20th discourse, connect the 19th and 20th chapters most intimately. John Frid. Schmid acknowledges that the destruction of antichrist (in what sense he understands antichrist does not belong to the present subject) is prior to the millennium, and that he who denies this incurs the punishment predicted, ch. xxii. 18, 19. See Chronol. Anleitung , Part II. p. 316.

2. Tow dpaxovra 6 o<pig o apycuop) Apposition between an oblique case and the nominative. See Appar. p. 778 [Ed. II. p. 488, § 5]. — yjkta enj, a thousand years) A. 1716, Zeltner published a dissertation on the Chiliasm (he would more properly have said, on the Millennium) now present , in the beginning of which he expresses his surprise, that any one can shrink from the title of Chiliast ; because it is plain that he wrho embraces the Divine authority of the Apocalypse, must also of necessity admit the thousand years in some sense. Very xve\\ said. But there are some who, compelled by this Text, acknowledge that there is to be a remarkable and long-continued tranquillity of the Church, and maintain this with impunity.

on the earth. But Christ the Lord, with His heavenly band, will engage with them. — V. g.

APOCALYPSE XX. 2.

How with impunity? On account of this one thing, that THEY REMOVE FROM THEIR MOUTH THE THOUSAND YEARS WHICH HAVE

proceeded from the mouth of God. It is of no advantage thus to alarm good men. But these thousand years do not run on even a step simultaneously with the times of the beast, nor do they altogether precede those times, but totally follow them. This is proved by — I. The arrangement of the whole book, representing one continuous and connected series of events. II. The relation of the trumpet of the seventh angel, inasmuch as these [thousand] years also fall under it: ch. x. 1, note. III. This is particularly proved by the events which 'precede. The delivery of the woman, before spoken of, was followed by the casting out of the dragon from heaven to the earth; and with this casting out is connected the third woe, in which the dragon, through the instrumentality of the beast and with the aid of the beast (ch. xvi. 13), has most unbridled power: at the close of the third woe the beast will make war, and being overcome, will be cast into the lake of fire; and at the same time, namely, after his destruction, the chief enemy who remains will be shut up in the bottomless pit. IV. Before the close of the number of the beast, the times in the Apocalypse are enigmatical; afterwards, they are expressed in their literal signification. They violate this excellent system of prophecy who blend together the times of the beast and the thousand years. Y. The millennium itself is distinguished by a new, great, pure, and long-continued exemption from internal and external evils, since the authors of these evils are removed, and by an abundance of varied happiness, such as the Church hitherto has not beheld: Rom. xi. 12, 15, 25 : for the nations have never ceased to be deceived, for instance, by Mahometanism. VI. This is proved by the events which follow. Now there follow the last times of the world, and in them the loosing of the devil, who deceives Gog and Magog, and who is doomed to be cast into the lake of fire in addition to the beast and the false prophet (xx. 10). In short, the accusation of Satan in heaven, his rage on earth, through a space shorter than the millennium; his captivity in the bottomless pit, during a thousand years; and after the deceiving of GogandMagog,his torment in the lake of fire for ever; they succeed one another in such a manner that none of them can be joined with another, the order of none can be transposed. He must deny the perspicuity of Scripture altogether who persists in denying this, and endeavours to refute it. To these arguments there is added, VII. The tenor of the language in ver. 1, which continues the events immediately preceding, and does not return to a thread which has been

APOCALYPSE XX. 3.

for a considerable length of time interrupted. VIII. Those events, which are contained in ch. xix., are plainly followed by these which take place from ch. xx. 11 to ch. xxii. 5 ; the millennium comes between, of which neither the beginning nor the end, if it is past, falls in to this place; therefore they cannot transfer it elsewhere, unless their inclination stands in the place of reason. It is evident from this, that the view of the Chiliasts was not correctly derived by Gebhardi from this, that the connection of the prophetical word was neglected by them. — Comm, on Twelve Prophets, p. 655. Lastly, IX. Between the angel of the a/wi i4ou, everlasting Gospel, ch. xiv. 6, and the end of the world, a certain a Juv, age, intervenes; but no one will be able to point it out, if the millennium is taken away. In a short time, they who believe that the millennium is at hand, will be found to have the privilege of the true meaning, rather than those who contend that it is past; nor do they delay the course of the sun, who speak against it. In the meantime, let every one see in what things he himself seeks a happy life. There is no error, much less danger, in maintaining that the thousand years are future, but rather in interpreting these years, w’hether future or past, in a carnal sense. The doctrine respecting the Son of God is a mystery, His cross is a mystery, and lastly, His glory also. He himself is a sign, which is spoken against in one point after another. There is abundant ground for believing and confessing Him.

3. ”'En\ii6e) Erasmus adds abrovf against the MSS. and the text of Andreas himself. In general, xXetetv, to shut , may be used, not only, for instance, of a prison, but also of a captive : but here Apringius rightly construes, shut upon him , so that both tx'ksnrsv and iffppu'yiffiv cohere with errdvu a vrou, as, Gen. vii. 16, it is said, txXeurev s%uQev avrov • and altogether W'X *UD', Job xii. 14. — iva fir, , that not) One benefit only is here expressed, but that of itself is by far the greatest, and has many great blessings joined with it. For when the chief enemy is removed, the kingdom of God gains vigour without impediment among the nations , and the great mystery of God, announced by the prophets, is finished. Ap. x. 7.

Winckler, in his Disquisitions, p. 193, etc, refutes modem Chiliasm, as an error, and that a fundamental one, by arguments drawn from the article on creation, on redemption, and on sanctification; and he also censures me as a defender of that error. And yet not even one of your arguments, most courteous AVinckler,

1 ABA Vulg. oppose otvr 6v. Rec. Text has it whbout authority. — E.

APOCALYPSE XX. 3.

affects my comment: but you have gratified me. For nothing can more plainly and efficaciously demonstrate the soundness of my opinion respecting the millennium, than a comparison of my treatise with yours. Look, I pray you, to Erkl. Offenb. p. 950, etc. I altogether differ from the things which you attribute to the Chiliasts; nay, that exegesis of mine, equally with your Disquisition, lays down the natural state of the world, — wayfaring men needing remission of sins and believing, the use of the law and the Gospel, death not yet swallowed up, etc. And do you, reader, admonished by this circumstance also, remember that the other side ought always to be heard. So far about Winckler: we return to the subject.

Whilst Satan is loosed from his imprisonment of a thousand years, and the earth is harassed by the last and lowest dregs [of its inhabitants], the martyrs live and reign, not on the earth, but with Christ: then the coming of Christ in glory at length takes place at the last day: then, next, there is the new heaven, the new earth, and the new Jerusalem. Those events, which pseudo-chiliasm confounds, a true interpretation in conformity with the text distinguishes. In such a manner, I had far rather be regarded as a maintainer of the thousand years, which prophecy publishes so decidedly, than take part with the indiscriminate antichiliasts, who, under this very name of theirs, assail even the plain letter of prophecy, and trample upon truth and error alike. The mystery of God is in progress: Ap. x. 7. That is then finished, when the beast is destroyed, and Satan is bound. That consummation approaches nearer and nearer. It also comprises events by far the most important, and most closely connected with the glory of God. The knowledge of these events from day to day emerges into greater clearness, distinctness, and readiness of discernment. And meanwhile it is highly necessary to meet and oppose the extreme rage of the devil. But to speak against God, whose mystery it is, as many do; to weaken the oath of the angel, who confirms the mystery; ignorantly (Jude, ver. 10) to assail interpreters, who handle the subject in a befitting manner; and by thus assailing them, to hunt after favour among those of like character with themselves, — will not this at length be <rx\r,p'ov, hard to the person himself [Acts ix. 5] ? On the other hand, care must be taken, not to attribute to the millennium things which are reserved for eternity itself. Nor is it sufficient to assert, that it is still future; but its true character ought also to be soberly weighed. But these things are not to be imparted to the

APOCALYPSE XX. 4.

many by a lengthy treatise; spiritual maturity must be waited for. — after ) An elegant Asyndeton,1 in the case of an antithesis, as in the beginning of ver. 5. — /xncpbv xpovov, a little chronus \_l oeriodf) This, as is collected from certain marks, is equal to the half xctipoZ) of a time. \_Nor does it begin later than the millennarian rule of those, who shall be partakers of the first resurrection. We must adhere closely to the order of the prophecy. The greatest affairs of the last times are briefly described: but it is not on that account befitting that they should be passed over with a light bound. — Y. g.]

4. 2Tuv <7rs‘7riXs7.iffffsvuv) xsXixuc, an axe , especially used by the Romans in punishments. Raphelius compares the passage of Polybius, fiaariyoiGavrzg aVavrag, Kara, r'o nap avroTg (ro?g 'P w/zaioig) r)Qog snsXzx.iffav. — ifyactV) lived ) returned to life, [in that manner , in which the rest of the dead lived not again before the general resurrection. — Y. g.]. — The same word is thus used with the same force in ver. 5 and ch. ii. 8. John saw them not only when restored to life, but w'hen in the act of reviving (comp. Ezek. xxxvii. 7) : as before he saw the dragon in the act of being bound, and not only in that condition. — /usra, with) They shall be with Christ (ver. 6), and with God (ver. 6), not Christ and God with them. Therefore that kingdom will be in heaven. Comp. ch. xxi. 3, fzsra, with. — ^/X/a sVtj, a thousand years) They who are held back by the article ra, here improperly inserted before %/X/a,3 greatly entangle themselves. Two millennial periods are mentioned in this whole passage, each three times : the former is the millennium in which Satan is bound , ver. 2, 3, 7 ; the other, that of the reign of the saints , ver. 4, 5, 6. Lange w?rote, Epicris. p. 421, that he finds no foundation for two periods of a thousand years, either in the text , or in the event itself or in the connection of the parts of the Apocalypse. But the second millennium extends even to the resurrection of all the dead, ver. 5 ; the former comes to a close before the end of the w'orld, ver. 7, etc. Therefore the beginning and end of the former is before the beginning and end of the second. On this account, as at ver. 2 in the first mention of the former millennium, so at ver. 4, in the first mention of the second, it is said without the article, %/X/a Ifrjj : in the other places, ra yj\iu grj, the article having the force of a relative, and meaning those thousand years , ver. 3, 5, 7. Finally, %/X/a

1 Rec. Text, without authority, puts kui before pczra. AB h Vulg. oppose it. —E.

2 Opovovg, thrones ) tribunals, judgment-seats. — V. g.

3 A rejects the ra : so Lachm. and Tisch. B and Rec. Text support it. — E.

APOCALYPSE XX. 4,

st7 j, without the article, is used in ver. 6,1 as though in a separate enunciation. The omission of the article conveys a less restricted meaning than its insertion. Many admit, that the millennium in which Satan is bound, is different from the millennium in which the saints reign, as Pareus testifies on the Ap. col. 1093, where he seems to hint at Brightman and Cotter. Jungman altogether agrees with them in his Observ. Germ, against Beverley, p. 71. To this are added all those who take the second millennium only for eternity itself, as Viegas on the Ap. p. 793, Nic. Collado, Corn, a Lapide, and Nic. Muler.

This distinction between the two periods of a thousand years affords a great advantage, and that too of such necessity, as to prove this very distinctness of the millennial periods. In the judgment of an illustrious man, a serious difficulty is raised by the hope of better times, or even by the reconciling of the millennial kingdom itself with the final perverseness and damnable security of mem of the last times. The keeping the times distinct alone remedies this difficulty. During the course of the former millennium, the promises which describe most flourishing times of the Church will be fulfilled: ch. x. 7 ; afterwards, while the saints who belong to the first resurrection shall reign with Christ, men on earth will be remiss and careless, Matt. xxiv. 37, etc. ; according to which explanation that remarkable passage, Luke xviii. 8, retains the natural meaning of the words. Respecting this [false] security, which will seize men, when the enemies are now removed, there is a valuable suggestion subjoined to the commentary of Patrick Forbes on the Apocalypse. The confounding of the two millennial periods has long ago produced many errors, and has made the name of Chiliasm hateful and suspected; the distinction between the two resolves the difficulties to which Chiliasm is justly liable, and aids in the sound interpretation of prophecy. Let the treatise, JSrklarte Offenb., I beg, be consulted, p. 942, etc. As to what remains, what can orthodoxy itself blame? Let them pronounce sentence, on whose authority others depend. Add, that they who neither extend the remaining times of the world beyond the truth of Scripture, nor curtail them, they alone are well able to meet and contend with scoffers.

This is the last period in the age of the w^orld; wherefore in this place we will comprehensively repeat an analysis of the times, which we have already abundantly spoken of, with sobriety and modesty.

1 B and Syr., however, read in ver. 6 tc. But weightier authorities omit it, viz. A and others. — E.

VOL. V.

APOCALYPSE XX. 5-7.

3J ^Eons. 2 Chroni.

The age of the world, contains An AEon, .

A Chronus,

A Time,

A Saeculum,

A Month,

A Week,

A Year, .

5 %cupo) or times.

2 ancient ssecula.

7 prophetical months. 2 weeks of Daniel, ordinary years.

365?9d7d- days.

The same age of the world comprises 7777-| natural years, which are 490 prophetical months.

Therefore a perfect septenary is displayed, I will not here say in the natural days, and that indeed a square, but in the prophetical months, and that indeed a square; in the natural years, it is seen through all the expressed articles of the whole sum, from the thousandth to the unit, and below. This tesselated conformation of times, natural and prophetical, of those of Daniel and those of the Apocalypse, ought to convince of their truth every one who has any capacity for receiving this kind of truth.

5. *H *tc pu>rrif the first ) Many, even of the ancients, have admitted this first resurrection. Within an age of a thousand years is concluded the resurrection of the saints , who rise again at an earlier or a later period , according to their merits. — Tertull. 1. iii. c. Marcion, c. 24. Ambrose , on Luke xvii. 4, speaks to the same purport, but not so in lib. i. de Interpellatione, c. 7, wherefore I do not quote his words. The remarks of Augustine de Civ. Dei, 1. xx. c. 7, do not at all touch upon the first resurrection of bodies itself, but on the errors with which some had contaminated it. In later times great numbers have again defended this resurrection, and especially P. Crugotius , in his Notes on the Apoc., ch. xx., also in his Apology for the Confession of the Remonstrants , p. 209.

6. Muxapiog, blessed) The word /xaxdpioc is with great propriety applied to him over whom the second death has no power : for it is derived from ^ xr\p , so that it denotes one who is immortal. — sv rfj dvaerdsu rjj rrpwrri, in the first resu?'rection) The ^Ethiopian Version, according to John de la Haye, has, on that day which precedes His coming.

7. Ta, those) Those thousand years only, during which Satan was bound ; for now again Satan is treated of. The article so refers to the noun {thousand years) applied to two preceding subjects [the two distinct periods of a thousand years each], that it has reference to the

APOCALYPSE XX. 8.

former subject. Thus altogether to dypiov, that beast, ch. xiii. 15, does not refer to ver. 11, but to ver. 1. Thus 2 Sam. xxiii. 19, 23, rpe?g refers not to the nearest, but to the more distant, ternary, ver. 8, etc. — yjkia. err), thousand years ) The threefold expression of the former millennium (to which the threefold mention of the second millennium harmoniously answers) plainly makes a threefold opposition to the Non-clironus (which occupies the time between 1111 ^ and 999| or 1000 years), to the short space [xvii. 10] (888f years), and to the time 1, 2,j (777 9- years) ; for these three periods, which the dragon rendered particularly disastrous, are immediately followed by a thousand joyful years, while the dragon is bound, and these years are three times expressed [in ver. 2, 3, and 7]. — XvQijoerat ex rye <pv\axrig) An abbreviated expression: that is, shall be loosed from his chain, and sent forth from his prison.

8. Tov Tuy xa i M ayuy) Magog, the son of Japhet, was the father of the northern nations towards the east. The prince of those nations is called Gog in Ezekiel ch. xxxviii. 2, and in this passage. A prince and a people most hostile, perhaps less good than others, though themselves less wicked then than after the new <7r\avr\. The article roid of itself shows the intimate connection between the prince and the people, as does the Paronomasia, Gog and Magog . Both words signify Lofty , Elevated, as Hiller teaches in his Onomasticon. Therefore Magog is used as a proper name : but Gog, the chief syllable, being left to it by Aphseresis, seems by Antonomasia to hold the place of a proper name, until that fierce leader of so many nations under Satan appears at length in his own name. Jerome on Ezek. xxxviii. would not have refused to take Eos as a proper name, if the name of such a nation (the Russians) had been known to him. Comp. Hist. Univ. vol. i. p. 257. — cvmyayeTv, to gather together) It is not said to deceive and gather together , but, to deceive for the purpose of gathering together. The gathering together is the end of the deceiving. — abrovg, them) In other places the Apocalypse regards the leader in preference to the forces, ch. xii. 7 ; but respecting the Gog prince it recounts nothing apart from Magog, which constitutes his forces, partly because enough had been said respecting him by Ezekiel, and partly because Gog makes an unsuccessful attempt, and in his overthrow is mingled with the crowd itself, as the kings are, ch. xix. 21, note.

1 Beng. and Lachm. rightly omit the second rov before M ocyuy, with A. The one article to both Gog and Magog marks their connection. Tisch., with B and Rec. Text, reads tov Motyuy — E.

APOCALYPSE XX. 9—11.

9. Tv\v vroXiv rqv riya^rifAvyiv) Jerusalem is called no\ig ^yacnj/xs^, Ecclus. xxiv. 11. But here it comes under the name both of camp and city , h did dvolv. Ms/JsiGrifAvog, ch. xviii. 2, and riya'vrj/x£vogy are opposed to one another : and yet in this place there seems to be pointed out a security on the part of the city, which is not altogether harmless, as Deut. xxxii. 15. In the Greek it is dmXd-KnGsv 6

10. Kui (3a,ffavi<f67iGovrou) The more recent Latin copies badly omit xa/':1 and thence construe it thus, where both the beast and the false prophet shall be tormented; as though the devil himself were not to be tormented. The purit}^ of the text is the more to be defended in this place, lest the casting of the beast and the false prophet into the lake of fire previously to that of the devil should be obliterated, whereas the particle xa/' necessarily infers it. [ Not until now does the punishment of Satan commence . Until this limit he continues to sin without restraint , if you except his imprisonment during the thousand years , during which there is an interruption of his worst doings . — V. g.]

11. Ka/, and) Up to this time there has been a description of the events which are to be accomplished between the day of John’s vision and the last day. It is therefore proper to insert here a Synopsis of the times , which are comprised in the prophecy.

A

A CHRONOLOGICAL TABLE OF THE CONTENTS OF THE APOCALYPSE.

Commencement of

3940. The birth of Jesus Christ.

3943. The first year of the era of Dionysius.

30. Jesus Christ suffers ; dies ; rises again : affords Apocalyptic strictures , John xxi. 22, 23; Acts i. 7 : and ascends into heaven.

96. The Apocalypse is given : the coming of the Lord is announced to the seven churches in Asia, and to their angels, Apoc. i. ii. and iii.

97, 98. The seven seals are opened, and under the fifth the Chronus [vi. 11, period or season; not as Engl, “little season”] is proclaimed, ch. iv.-vi. Seven trumpets are given to the seven angels, ch. vii. viii.

1 A Vulg. and Rec. Text support kui ; h omits it: also it and Vulg. read the plur. pseudoprophetse. — E.

APOCALYPSE XX. 11.

Century 2, 3, 4, 5. The trumpet of 1st, 2d, 3d, 4th angel, ch. viii.

The interval after the first woe.

The second woe, ....

The Non-Chronus : many kings,

The interval after the second woe,

The 1260 days of the woman, after she had brought forth the man-child,

The third woe, ....

The time, times, and half a time: and within that period, the beast, and his 42 months, and his number 666, xii. 14, xiii. 5.

1209. War with the saints, end of the Chronus,

xiii. 7.

xiv. 6.

1614. The everlasting Gospel [published],

1810. End of the 42 months of the beast ; upon the completion of which, and the pouring out of the seven vials, he is not, and Babylon sits as a Queen, . xv. etc.

1832. The beast out of the bottomless pit, xvii. xviii.

1836. End of the Non-Chronus, and of the many

kings : the fulfilling of the words of

God, and of the mystery of God : repentance of those who are left in the

great city. End of the short time

(u space”), and of the 3J times. The

destruction of the beast, the imprisonment of Satan, . . . xix. xx.

Afterwards : The loosing of Satan for a little Chronus : commencement of the 1000 years’ reign of the saints : end of the little Chronus,

End of the world : all things new,

I declare throughout, by what condition I wish it to be thought that the years in this table are defined. Therefore I beg, that no one will suppose anything to he advanced hy me which is opposed to true sobriety, but that all will favourably receive that which is suitably offered. In the meantime, according to the guidance of the Apocalypse, you may not inappropriately distinguish the centuries from the time of John in Patmos to our own age by the following characteristics:

APOCALYPSE XX. 12-XXI. 1.

Cent. 2. The Destruction of Judaism, . . ch. viii. 7.

4. The Avian age : the Arian bitterness, . 10.

5. Overthrow of the Empire of Borne, • 12.

6. The Jewish Synagogue tormented, . is. 1.

8. The Iconoclastic age : many Kings, . x. 11.

9. The age of Photius : the Buler of the nations also

10. The Disastrous age : the third woe, . 12.

11. The age of Hildebrand: the rising of the beast

out of the sea, .... xiii. 1.

12. The Waldensian age : Power given to the beast, 5.

13. The Scholastic age : War with the saints, . 7.

14. The age of Wicliff : the middle of the third woe.

15. The age of Synods : the beast in the midst of his

strength.

16. The age of the Reformation: the woman in the

wilderness better fed.

17. The everlasting Gospel [published], . xiv. 6.

18. The Worship of the beast, and his image, . 9.

— stpuytv, fled) This is the day, that day, the great day, Heb. x. 25, in which the earth and heaven flee away; and moreover the last day, the day of the resurrection and the judgment, ver. 12, etc. ; John vi. 39, xii. 48. All judgment is given to the Son: John. v. ; Acts xvii.

12. 'Etfrwras, standing) The standing of infants , of whom by far the greatest part of mankind consists, is surprising. 1

CHAPTER XXI.

1. Ovpavbv xambv , x.r.X.) The new heaven and the new earth preserve the name of heaven and earth because of the former ones : therefore the substantives precede in the former clause only ; and there follows, for the first heaven and the first earth , etc. It is not a flourishing

1 koctoL roi epyu xvtuv, according to their works) There is nothing which will not then be brought to light. Let your works be good and not evil — V. g.

APOCALYPSE XXI. 2.

state of the Church in the last time which John here describes, but he speaks of all things entirely new and perfect for eternity. Augustine says: There are many obscure things in this book; but in these words, where he says, God shall wipe away every tear from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, that which is spoken concerning the future world and immortality, and the eternity of the saints {for it is only then and there that these things will cease to be\ is spoken with such light, that we ought neither to seek nor to read anything plain in the sacred writing s, if we shall think these things obscure: lib. xx. de Civ. Dei, c. 17. — n rupriXk) But in ver. 4, dor5jX0oi/, as ch. ix. 12. To pass away is something more in sound than to pass by, [as the Greek ought to be translated in ver. 1, not passed away, as Engl.]1 Death, sorrow, crying, and pain, altogether pass away; the former heaven and the former earth pass by, giving way to a new heaven and a new earth.

2. TepovffaXri/x) It is not without reason that John always writes in his Gospel 'lepoooXvfAa, of the old city; in the Apocalypse always ' Is povffaXri/j,, of the heavenly city, 'is povaaXrifjj is a Hebrew name, the original and more holy one : 'Is potoXv/xa, afterwards in ordinary use, is a Greek name, and rather used in a political sense. St Paul observes the same difference, when refuting Judaism, Gal. iv. 26 (comp, the same Epistle, i. 17, 18, ii. 1) ; Heb. xii. 22, although at other times he uses them indiscriminately, and says to the Romans and Corinthians, for the sake of as ftvorriroc [ dignity ] and to win their favour, 'ispovdaXw. — sJdov , I saw) The more recent Editions have incorrectly introduced the name of John in this verse.2 It was the beginning of an ecclesiastical section [used in the services of the Church] ; but the text itself most closely connects together the new heaven, the new earth, and the new Jerusalem. The new city has no connection with the millennium, as Lange and some others judge, Comm. Apoc. f. 241, etc. ; but it belongs to the state of perfect renovation and eternity, as is shown by the series of visions, the magnificence of the description, and the opposition to the second death : ch. xx. 11, 12, xxi. 1, 2, 5, 8, 9, xxii. 5. — xarafianovaav, coming down) This may be taken in vision , respecting the act of descending : in the reality signified, without reference to that act, it may be understood

1 A reads dTrsjXtfsc r B, u.TrvihQov' so h Iren, and Vulg. “abiit.” Beng. read with Rec. Text, which has no very old authority on its side, nocpyTik. — E.

2 AB h Iren, and best MSS. of Vulg. have not syu T uumyis, which Rec. Text has inserted without good authority. — E.

APOCALYPSE XXI. 3-11.

of the state of the Divine Gv/xarufiaoig to men. For in Topographies, words which convey the idea of motion, often signify a condition, and among them this very verb of descending: Ps. civ. 8 ; Jos. xv. 3, 10, etc. The whole city is inclusive and included; in so far as it includes the inhabitants, it descends.

3. ’l<3oi)) It is unnecessary to understand the verb !<rr/, Behold the tabernacle of God is with men : for Jdov even by itself points out the fact, as for instance ch. xix. 11, and repeatedly. — Vgr’ avrcbv) Vigilius of Thapsus , under the name of Idacius Clarus, has, with them , on the earth. John saw the city coming down out of heaven from God, but he does not add, to the earth.

5. Ka/i/ cr dvra gtoioj2) A more ancient reading is, xaiva rroiu rruvra; and xa/va cro/w answers to the single word fc^in, and ought not to be separated. This is a word implying publication, and not command.

38. T off) The Dative expresses the Hebrew : that is, as far as relates to the fearful, etc. So the word abru v, their , shortly afterwards, coheres with this. — 5<pap/j;axo?g, sorcerers) ydp^uxov is a word of middle signification ; but it is often used, together with its derivatives, to signify injurious medicine, witchcraft, wdiich often sets itself off as salutary to men and beasts, but it is most pestilential, whether taken by itself, or even when joined with an express compact or secret intercourse with devils. Hence it is joined with idolatry , Gal. v. 20.

11. 'o puoriip ) Hesychius, <pu<S7r,p , dvp/g. Isa. liv. 12, yriEW; the LXX., rag endxi'sig gov, in the plural number. But 6 <pu<srr,p in the singular (comp. Gen. vi. 16) means a part in a building which is open to the air, or admitting the light of the sun (dDSy), as windows are, or spaces between the (t<xd X^ug) battlements of the walls : or, (puGrrip is Xvyyog, ver. 23. <3>uGrr,p is not compounded of <pug and rqpoj) but it is a word derived from its own root.

— rij; £oi ij.c, of life) No death now remains, ver. 8. — V. g.

* Supported by AB. But Rec. Text, without authority, omits ro?c. — E.

6 Sc, but) There is the same antithesis, ver. 27, ch. xxii. 15. — V. g.

APOCALYPSE XXI. 12-17.

12. ”E %ou<ra) Respecting the nominative case see Apparat. p. 778.1 — nTyog — ntvXuvag, a wall — gates) An inverted Chiasmus : comp, ver. 12 and 13 with ver. 14. — inti) Here it is said Inti ntvXuaiv oi/o'/xara* But Ezek. xlviii. 31, ai ntvXcu int ovo/uaffi ruv <pv\u v rou’lGpaTjX. ’Err/ (t>y) has a variety of meaning ; it does not mean a higher place only.

216. 9Enri ffradiM v doodsxa -fciXiabw) Thus the Latin Translator reads ; for he has, per stadia duodecim millia : but if he had read, Inti crocdlovg dddsza yfkidhag, lie would have had to translate, per stadia , duodecim millium* Stupendous magnitude ! Alexandria is said by Josephus to have had a length of XXX. stadia, a breadth of not less than X. stadia. According to the same, the circuit of Jerusalem is defined by XXXIII. stadia ; that of Thebes, according to Dicaearclius, by XLIII. stadia ; that of Nineveh, according to Diodorus Siculus, by CCCC. stadia. Herodotus, in his first Book, says that Babylon had CXX. stadia in each side, and CCCCLXXX. stadia in its circuit, and that its wall was L. cubits thick and CC. cubits high. All the cities in the world are mere villages in comparison with the new Jerusalem. ’Ed has here a distributive force, as in tactics, if bog, Inti rzrrdpuv, int oxrw, singly , in parties of four [by fours ], in parties of eight [by eights]. See Budceus Comm. Linguse Gr. col. 881. And thus Inti is used in this verse, but not in the following, and signifies that 12,000 stadia [that is, more than 250 German miles at the least. — V. g.] is the extent of each side of the city, not of the whole circuit.

17. Ka /' e/jj'srpyjff g rb ruyog aurJjc, szarbv rsdffapdzovra reffodpuv (j/zrpov dvOpdntov o iffnv dyfeXov) After exarov reffffupdxovra rsffffdpuv many have added ntr\yfri :4 but we have shown in the Apparatus, see Ed. ii. on this passage, that more than one ancient witness is without this word. It is certain that they are not walls, but the measures of one wall , which are noticed : and even reeds might be understood. The 12,000 stadia show the height also of the city ; the 144 either

1 AB have e%ovaa: Rec. Text., b^ovaciv re, without good authority. So in the case of the 2d g^ot/c-ot, which Vulg. also supports, besides AB. — E.

2 14. Gtp&iovs, foundations) One being placed beside another. — Y. g.

3 AB read arc&hiovg bu dsxcc xihic&bav. So Lachm. and Stephens’ Rec. Text, except that the latter has araihiav ; whereas Elzev. Rec. Text has <rroih!ovg . h has “ stadiorum duodecim millia Tisch. has faxodivo for buhxoc. — E.

4 So AB Vulg. But h omits ntnyfiv ; there is no other very old authority for the omission. — E.

reeds or cubits give the height of the wall, which is not much less than the height of the city, or rather equal to it. For height is especially regarded in walls, as the epithets even of the Greek and Latin poets prove. The 12,000 stadia, since they are mentioned absolutely, were those in use among men: the 144 either cubits or reeds were not those of men, but angelico-human, much greater than those of men. Whether there were 144 reeds or cubits, the comparison of the 12,000 stadia exhibits the same height of wall. But yet there is a strong argument which advises us rather to take them as reeds. For it is not shown how many cubits a reed contains: and it might contain four cubits, because four cubits measure the stature of a man; or six cubits, as in Ezek. xl. 5. Therefore, if the wall was of 144 cubits, it would not be known of how many reeds also it was: and therefore the golden reed, which is called the measure, would be an unknown, that is, no measure in reality. The height of the wall wras ascertained, the angel applying his reed 144 times. The measure of the reed is frequently noticed in Ezekiel in a similar argument, and by ellipsis; and in one instance, ch. xlii. 17, just as here in the Apocalypse. The Greeks have inserted cnj^s/g. See Meyer de Ultimis Ezech. p. 26, etc. The Hebrews often construe the numeral adjective and the substantive in the plural and singular number; for instance, PHD nymtO, Ezek.

xlviii. 30, 33. And thus John, Ixccr'ov neaa.pdx.ovr a naadpuv /u'&rpov. John dvOpunosidoog shdpries, saw in human appearance, as Andreas of Caesarea says, the angel measurer: therefore u that measuring pole,” says Grotius, 66 was of the same size as the stature of the human form, in which the angel appeared, and therefore the cubits also were according to that measure.” Grotius might have spared the clause respecting the cubits.

18. *H svdo/xrieig) Hesychius, hd^eig (for it is written with u and o) oiKohoiAT). Therefore the structure itself of the wall is here of jasper, as it is commonly of stone. ’Ey, in this particular compound word, has the sense of entirely.

19. Ksx.oe{Aruu,evoi, garnished ) That is, built and adorned : for the very foundations are jewels ; as the very gates are pearls. Concerning Adamant , see Hiller's Syntagm. pp. 35, 36. An abbreviated expression, as in Vitruvius, 1.x. c. 20, pluteum , turriculce similitudine ornatum. Herodotus, lib. i. concerning Babylon, sx.sxoefjjr\ro 5s ug oud'cv dXXo noX/opa, where he calls the ditch, the wall, and the gates, the ornament of the city.

APOCALYPSE XXI. 20-27.-XXII. 1.

20. Supdiog) The most approved MSS. have here adpdicv,1 and the lxx. and Epiphanius. Let this be compared with the Syntagmata of Hiller, p. 86.

24. Ta sdvri) Erasmus added ruv ewfygj'svw v,2 and so did innumerable editors, evidently following his authority without any further examination. If Erasmus were alive at the present day, he would immediately, in my opinion, expunge the commentary of Andreas, which he eagerly caught at as the text. He also and others, who first revised the New Testament in Greek, if they should compare the copious materials collected in these two centuries, with that scantiness with which they themselves formerly had to contend, would willingly yield to the truth, and would exhort the most eager defenders of the reading established by them, in some instances with such difficulty, either to follow or lead them to better things. — did) answers to the prefix i>, Isa. lx. 3. In the lxx. it is rw (purl, without a preposition. — pspcoei) The present, after the future ns pinarijaovtfi, has the force of a future : comp. ver. 26.

27. 3 4 * 6Uoiuv) Others read, 6 notobv.* But the article is absent also, ch. xxii. 15, nag no/uv : and here also nag may be understood from nav , which immediately precedes. — ^sDSos) spya^sm *4 'sudog, Ecclus.

CHAPTER XXII.

1. Tloraph*) See App. Ed. ii. In the mention of clothing, the Apocalypse more than once uses together xaQapbv Xagnpbv ; in other places, either xaQapov separately, or Xa/anpbv separately, as by far the most weighty part of the authorities here read.

1 Hence the decision of the Ed. maj. being set aside, adphov is preferred in the margin of Ed. 2. — E. B.

AB Memph. have adphov k Vulg. and Rec. Text, adphog. — E.

2 AB h Yulg. reject ruv au^opievuv, which the Rec. Text has without authority. — E.

3 xotl ov pcvi tlaskdy, and there shall not enter) From this any one may collect, whether he shall enter or not. — Y. g.

4 A omits the article. The best MS. of Vulg. “ aliquid coinquinatum faciens

abominationem; ” so B and Rec. Text, noiovv. — E.

APOCALYPSE XXII. 2-6.

2. ’Evreoflev xul svrsvdev) evdev zcci evOev, Ezek. xlvii. 7, 12, adverbially ; but here svrsvOev, as in other places h iruvdct, is a preposition.1 — uffodidouv) for unodidov, as didou for d/dujtii. — tig Otpccntiav) nDVIfi^, Ezek. xlvii. 12, where the lxx. have tig byit/uv. Qtpavrtlu, implies an inceptive signification : and yet there will be nothing of the character of disease. Comp. Ezek. xlvii. 9. Hence the difficulty of the question concerning the salvation of the nations may be explained.

3. Karu6t{/jc&) Thus comp. with other editions printed at Antwerp and Geneva , and with almost all the MSS. See App. Ed. ii.2 — tv avrfi, in it) This may possibly refer to the street: comp. Job xxix. 7, h d'e nXcireluig srikro /iov 6 bi<ppog. But it refers to the city itself, as ver. 2, u-jTYig, of it : although in truth the throne will be in the most conspicuous place of the city. — auroD, of Him) Where mention is made both of God and of the Lamb , the following relative, auroD, of Him , has reference either to the Lamb , ch. vi. 17, also ch. i. 1, xx. 6, because in these places there is ascribed to the Lamb , wrath , revelation , the kingdom : or it has reference to God , as in this passage, because the throne is more frequently ascribed to God; wherefore also, ch. xi. 15, the word /SaovAsiffs/, shall reign , refers to the Lord. It is not there said, they shall reign ; nor is it said in any place, a urSv, of them , in the plural, on account of their intimate union. In the mention of the Lamb , there is an allusion also to God : in the mention of God , there is an allusion also to the Lamb.

5. ’e-tt’ avrovg) I*' is omitted by many,3 whom Wolf supports, especially comparing the passage, ch. xxi. 23. But the places differ. The glory of God enlightens the city : the Lord God pours light upon the citizens. Thus it is said, pKH by *VKnf>, Gen. i. 15. The antiquity of the witnesses defends the particle g<r/.

6. K aij and ) There is a wonderful disagreement between interpreters respecting the distribution of the speeches in this epilogue. But if my interpretation pleases any one, there speaks —

The angel, ver. 6.

Jesus, ver. 7.

John, respecting his own action, and his correction by the angel, ver. 8, 9.

3 So B Vulg. and Rec. Text ; but Ah Iren, read W‘ . — E.

APOCALYPSE XXII. 8-10.

Again, in the same order,

The angel, ver. 10, 11.

Jesus, ver. 12—17.

John, ver. 18 and 19.

John and Jesus, and again John, ver. 20, 21.

— ‘r/frro/ xul a\r\ Q/voi, faithful and true) To he received with firm faith, and moreover with a worthy interpretation. The truth of these words was confirmed, in particular, respecting the marriage of the Lamb, ch. xix. 9, and respecting the renewing of the universe, ch. xxi. 5 ; now generally, as in an epilogue, the truth of the words of the whole book is confirmed: and that is consistent with itself, even in places where many refuse to believe. But woe unto them who love falsehood rather than this truth, and who defame the truth as falsehood, and especially that very truth which lies between these confirmations, ch. xx. 1, etc. — o ©s bg ruv ‘mu/aarwv ruv ^po(pr\ro)v: the God of the spirits of the prophets) There is only one Spirit, by whose inspiration the prophets spake: 1 Pet. i. 11 ; 2 Pet. i. 21 : but individuals, according to the measure given unto them, had their own spirits. The God of these spirits is the Lord; for instance, the God of David, the God of Daniel. And the same sent His angel, that the approaching accomplishment of those things which had been foretold by those ancient prophets might now be shown to John.

*8. K ai sy&>, and I) Dionysius of Alexandria construed this also with /o-axap/o?, blessed , ver. 7 : s/’m/, 1 am , is rather to be understood.

2 9. "Opci fit)' evvdovXog <rov et,ui) After <rou , the more recent Latin editions and Erasmus inserted yap.1 2 3 But Wolf excellently observes, that the whole of this speech of the angel is concise and elliptical, such as the speech of those who greatly loathe anything is accustomed to be . There is a very similar example of the omission of yap, Acts xiv. 15.

10. Ka i Xsysi poi, and he says to me) It is the same angel, whose addresses are mentioned in ver. 9 and 10 ; and yet the formula, and he says to me , is placed between, because the angel here (ver. 10)

2 ifAKpoodiv ray ndhuv, before Ms feet ) John had first wished to worship the angel, ch. xix. 10 : now only at Ms feet he prepares to worship (God). But the angel does not even permit this. — V. g.

s AB Vulg. Cypr. reject ya,p; Rec. Text with h supports it. — E.

APOCALYPSE XXII. 11-13.

follows up afresh the discourse mentioned in ver. 6, after the interruptions made in ver. 7, 8, 9. Comp, and he says to me, ch. xvii. 15, xix. 9. — firi (Hppayfofis, seal not ) They are like persons sealing, whose purpose it appears to be, under specious pretexts, to restrain the fuller handling of this prophecy.

11. 'FwapevO/iTw1) Erasmus , here patching up Greek words from Latin, made punuodru), from pwou. I said in my Apparatus that picraw, not puma, is a neuter verb : but Wolf expressed his fear, that it could not he proved , that pmw only was neuter. It was the part of that most learned man, to maintain by examples his assertion concerning the use of puma also as a neuter. Neuters in ow are indeed given, doXiouy ,uiGouy Gxr}vou: but when two verbs are formed from one theme, very frequently the form in ow is active, and the form in gw or aw is neuter, as xa^Tro'w, zhxupntu)' avriffrareu , avaorccrou' <xG0ev£uf affdsvou' Ttparspsuy xpurspou • and thus pucraw, pvnou. Undoubtedly in Aristophanes, who is quoted by Wolf (besides pv^uv, which is ambiguous when taken by itself), pwruvra, eppvnuv, are neuter, not pvwovvruy Ippvwouv. But grant that pvnovv also is neuter, the verb puffapevo/uaiy even though it does not elsewhere occur, is however defended by the analogy of the words stoves yo^a/, aopaprooftou, -^v^pevofiaiy which also are rare verbs, and, which is the point of chief importance, by all the manuscripts. — dixaioGvvqv koitigutu, let him do righteousness) Thus, 6 *7ro/wv rr\v dixaioG-jvqv, who doeth righteousness , 1 John ii. 29, iii. 7. — 6 ay/oc, the holy) and pure, fleeing from all things filthy and profane, in opposition to the practice of dogs and swine.

13. *Eyw to a\<pu xul to fl, GrpZjTog xai sg^utos, i] a pyf\ xai to rsXoc, I Alpha and O, the First and the Last, the Beginning and the End2) See App. Crit. Ed. ii. on this passage. The Lord Jesus plainly speaks here: and there are three clauses, the first of which we weighed at ch. i. 8, where the Father speaks of Himself; the second we considered at ch. i. 17, where the Lord Jesus speaks of Himself; the third, together with the first, we touched upon at ch. xxi. 6, where again the Father speaks. Now, in the present passage, the three clauses are accumulated, a most manifest proof of the glory of the Lord Jesus ; who testifies concerning Himself both those things

2 AB Vulg. omit eipu : but h Orig. 4,6c, 216, Cypr. 294, and Rec. Text, support

it. A and Clem, have B/t Vulg. Orig. Cypr. have oc: so Rec. Text. A

which the Father had spoken concerning Himself, ch. xxi. 6, and those things which He Himself had spoken concerning Himself, ch. i. 17. Is it then one and the same sentiment which is expressed in a threefold form % Nay, something more is contained in it. The clause A and fl is as it were the basis of those titles, which w^e have just noticed, of God and Christ; and it has a kind of general and as it were hieroglyphic force, to be determined by the other titles which follow. This is first spoken by the Father, ch. i. 8 ; and the second answers to it, in which Christ calls Himself the First and the Last, ch. i. 17. Artemonius, who is excellently refuted by Wolf, translates it, most excellent and most abject. He Himself by Isaiah explains it, as Him, before whom and after whom there is no other God, the Author of salvation. This is at the commencement of the book. At the close, He who sits upon the throne says, I am A and ft: and He Himself explains it, the Beginning and the End, ch. xxi. 6. Then the Lord Jesus says, I A and n: and He also adds the explanation, but a twofold one: for He both repeats that saying of His, the First and the Last, and now, when the throne of God and of the Lamb is in the new Jerusalem, speaking of Himself, He adds that, which the Father had spoken, the Beginning and the End. It is put without the article, npurog xai icya and that too in the primary copies; but with the article, f) apyf xa/ ro r'iXog, just as ro A %ai ro n, which is a remarkable sign of a kind of gradation.

14. A vtovj of Him) of Him, who is coming: ver. 12. He Himself speaks concerning Himself. There is a very similar phrase, ch. v. 10 : them , that is, us. — ha iara) ha explains the blessedness here mentioned, as ch. xiv. 13 ; and itsrai for p makes the discourse exceedingly emphatic. — ro %v\ov rrjg the tree of life) of which they who eat, live for ever : Gen. iii. 22,

*15. <&i\obv A good mind loves the truth, a bad one loves falsehood. That saying of Aristotle may in a certain sense be accommodated to this passage : tout sffr/v q xar aXijfls/av eupufa, ro dvvaadai xaXojg sXstr^a/ r aXrideg xai pvysTv ro •^sD5o$* bmp oi mpvxoreg su, buvavrai rronh eu* oi yap piXovvrsg nal /xiaovvrsg ro ‘Trpoffp'epojaevov su, xpivovdi rb (3sXriffrov : lib. viii. Topic, cap. 14. Let this be transferred to spiritual things. It is the part of a good disposition to love the truth, and to hate falsehood : of a bad disposition, to hate the truth, and to love falsehood . Such indeed we all are by nature ; but one receives the truth, an other continues to imitate the deaf adder : Ps. lviii. 4, 5. Hence

1 rolg rrv'haiuv, through the gates ) namely, as those who are invested with legitimate power. — Y. g.

APOCALYPSE XXII. 16-18.

the hearing of many is averse from the harmony of the truth, especially from that of the Apocalypse. The things which are set forth are plain from the words themselves and from the parallelism, but < rwppocwri must be applied.

16. TccTs hx’kriaiats) The genuine reading,1 to wdiich, as not being understood, one has prefixed h, another Wi. If either particle had been originally written, the copyists would not so easily either have changed or omitted it. But, as Wolf well reminds us, they who are intended by the particle you , are distinguished from the churches. For v/jj?v is the dative, and ruTg bcjt\7i<f/aig the ablative, as ch. viii. 3, 4. The seven churches in Asia altogether are witnesses to the individual churches, and these to their individual angels and hearers. — 6 aerip 6 Xu/xKpog 6 rrpuivbg) He does not say sonrcpoposy nor <puo<p6pog, but uses a new appellation, 6 oi6rr\p 6 Xa,fxrrpog o xpu'mg. This greatly increases the force of the signification.

17. Afyouo-a, saying ) It may refer also to ro by a Hebraism,

because rrn is of the feminine gender.

218. M aprvpu iyu) See Appar. on, this passage.3 In ver. 18 and 19, there is a most severe testimony, a most weighty admonition to all hearers of the Apocalypse. If any man shall add , there shall he added upon him plagues : if any man shall, take away , from him shall he taken away blessings. Repayment in kind [talio]. It is more grievous, as it appears from the annexed threatenings, to add, than to take away : though many critics actually show that they entertain a contrary opinion, being more timid in the erasure than in the admission of glosses. To change, is at once both to add and to take away. First, any hearer may offend in this matter, when he endeavours to pass off as Apocalyptic writings which are not such, or suppresses those which are truly Apocalyptic. An unskilful expounder, who is blind and rash, offends, and especially if he deems himself to be endowed with a singular prophetical gift and faculty. An unfaithful translator and copyist , who writes out the text incorrectly, exceedingly offends: for while the text is uncorrupted, especially at the foundation, the offence of the expounder and of the hearer

1 A Vulg. prefix \v : so Lachm. Rec. Text has h r/, with B ; Tisch., with minor authorities, omits the preposition. — E.

2 "Epxov, Come ) The whole matter hinges on this, that you may confidently and with joy be able to hear the announcement I come , and to reply, Come. But if you have not yet attained to this, take care that you do attain to it. — V. g.

3 So ABA; but Rec. Text, avpc/xxprvpov/xxi yxp: and Vulg. “ contestor ego.” — E.

APOCALYPSE XXII, 19.

may be corrected; but when the text is corrupted, the injury is much greater. Yet in all these modes the offence may be committed in a greater or less degree, the faithful being hindered, so that they cannot learn to hear the Lord’s I come, and to answer Come, and thus to enjoy the truth and fruit of the whole book or of the separate parts and portions, and to recognise the glory of Jesus Christ: ver. 17, 20. Nor is theirs a slight fault, who perversely, unfairly, and unseasonably bring forward mysteries, and produce in the world and its princes envy and suspicion towards the kingdom of God. It is not the modest endeavour, joined with the desire of progress, and not blocking up the way to the truth arising from other sources, which is here condemned; it is profane boldness, arising from carnal sense, which is condemned. And John especially forewarned Cerinthus, who afterwards incurred this censure. This clause applies to the case of all the books of Holy Scripture: comp. Deut. iv. 2 ; Prov. xxx. 6 ; but it especially applies to the Apocalypse, the crowning point of prophecy, which was exposed to peculiar danger, and the minute and admirable connection of which might be disturbed or obscured by the change of even a single word. The separate parts of this book, guarded as it is by so severe an interdict, are of great moment. The extraordinary multitude of various readings in the Apocalypse cries aloud, that all have not at all times acted with religious caution in this matter. [In this very interdict, about the not adding or taking away, I have noticed twenty-four varieties of reading introduced by copyists. — Not. Crit.] Thanks be unto God, who has preserved to us marks and traces of the genuine reading through the dangers of so many ages! — edv tic enidy, %.t.\., if any man add) To add, according to the interpretation of Lange, is to put off to the future those things which are already accomplished: to take away, is to regard future things as already accomplished. Comm. Apoc. f. 250. Let another see, that he does not add; I am on my guard, that I do not take away.

19. ’ Acrb rov I'uXov Trig xa> Tr\g TroXecag Trig ciyiag, ruv yeypafxfjj'svuv, x.r.X.) See App. Crit. Ed. ii. on this place.1 The tree of life itself, and the holy city itself, are the first and the last (ch. ii. iii. xxii.), nay, even the sum of those distinguished privileges, the hope of which is given to the faithful in this book.

1 AB Amiat. best MS. of Vulg. read rov %vXov. h Fuld. MS. of Vulg. and Rec. Text read /3//3Aov. BA Yulg. and Rec. Text read ex, before rijg %6'heug: so Tisch. A omits it : so Lachm. AB read r ytypocppdvuv : but Rec. Text prefixes xt, without good authority. — E

VOL. V.

APOCALTPSE XXII. 21.

121. Udvruv) Some add, vpuv and upijv.1 2 Wolf will not have the last word up fa, which is found in many manuscripts , and in all the published editions , omitted. How ready the copyists were to insert the particle Amen in Doxologies and clauses containing a prayer, since it is usually found in such situations, appears from almost all the books of the New Testament, at the close, and from the annotation of Wolf on App. i. 18, where almost all the copyists have absurdly inserted upvjv, One copyist who omits it, is of more value than ten who add it at their own pleasure. See App. Crit. Ed. ii. on this passage [ where the relation in which Wolf stood to Bengel is distinctly set forth at large]. Now, if any one should write out at full length such a text, for instance of the Apocalypse, as many persons prefer at the present day, he will have a reading which is full, intelligible, tinged with parallelism, that is, interpolated, and almost everywhere made up of the fewest and most recent authorities, which, when compared with the editions, would not much differ from the text published by H. Stephens and the Elzevirs. My recension also, in the margin, indeed, is sometimes deprived of the greater number of authorities ; but this happens in those places which were less frequently quoted by the Fathers : nor, however, is it without the support of competent authorities, whose antiquity , together with the exegetical arguments natural to the text itself, makes up for the deficiency in number. With the exception of such passages (for they are to be treated for a while by way of exception), my text in its whole tenor approaches the copies which are by far the most numerous, spread out from the times of John to all ages and countries, whether you look to the Greek manuscripts, or the versions, and especially to the noted Italian Version, or to the fathers, Irenceus , Hippolytus , Origen , Athanasius , Andreas , Tertullian , Cyprian , Jerome , Pri?nasius , etc. : bound to follow no edition entirely, and yet seldom compelled to betake itself to manuscripts only. The reading is for the most part brief ; and where there was a manifold variety, it takes a middle course : it everywhere retains its ancient and austere, that is, its natural character. Of what kind this was, Wolf has discovered, as I think, in the Supplements to his Curse (if he has advanced to this point), and has yielded to the truth more plainly ascertained. He

1 20. epxopou ruyf, I come quickly) Thus Jesus speaks ; John, both afterwards and before, says, Conic. These coincide at the one moment. So Ps. xxvii. 8, My heart says, {seek ye my face:) Thy face do I seek. — V. g.

2 So A. Amiat. MS. of Vulg. omits vpuv, but adds the ’ Apyju. B adds tuv uyiau, and the ’ Apiju ; Rec. Text, vpuv. dpr,v. — E.

APOCALYPSE XXII. 21.

has always been mindful of his own moderation towards me; and all, as I hope, will understand that I also have accurately preserved the laws of moderation. The Exegesis, of which by far the better portion is contained here, proceeds on the same plan. Wherever I have not been able to exchange my own sentiments with the opinion of others, competent judges will, as I hope, recognise not obstinacy (for a sentiment which has been already carefully weighed, through many doubts and considerations, is less liable to change), but love of the truth. And the same persons, when they shall have considered what foundations I first laid, and when they shall have duly weighed what I have replied to doubts put forward from various quarters, will perhaps determine that a suitable defence1 of other passages also, which no

1 The departed has not been disappointed in his expectation. After his death he has obtained many defenders , most distinguished both for the fame of their learning, and for uprightness of mind ; some, indeed, of whom, have either understood or expressed the mind of Bengel more or less accurately than others. There occur to me at present as worthy of mention, for example, C. A. Crusius, a divine of the first rank at Leipsic, in the Vorrede zu Hn. Past. Fehrens Anleitung zum rechten Yerstand und Gebrauch der Offenb. Joh. 1760: s. t. fassliche Vorstellung von dem ganzen Buche der Offenb. J. C., wie man es mit oder ohne Berechnung der geheimen Zeiten nutzen soil, republished at Leipsic, 1766: in his Memoranda on the Theology of Prophecy, T. I. Lips. 1764: in the Vorrede zu Hn. Past. Michaelis erlautertem N. T. Leipz. 1769, and everywhere : J. F. Burscher, in the Yersuch einer kurzen Erlauterung des propheten Jeremise, Leipz. 1756: S. B. Fehre, in the Anleitung zum rechten Verstand und Gebrauch der Offenb. Joh., Altenburg, 1760: W. B. Christlieb , in the Grundfeste der Bengelischen Erklarung der Offenbarung J. C. etc., Frkf. und Leipz. 1760 : C. F. Schmid , in the allgem. Vorbereitung zu seiner kritischen Untersuchung, Ob die Offenb. Joh. ein achtes gottliches Buch ist? Leipz. 1771 : M. F. Boos, in his Auslegung der Weissagungen Daniels, die in die Zeit des N. T. hinein reichen, nebst ihrer Yergleichung mit der Offenb. Joh. nach der Bengelischen Erklarung derselben, Leipz. 1771 : J ■ F. Frisch, in his apocalyptischen Catechismus, oder catechetischen Erklarung der Offenb. Johannis, auf eine deutlich und fassliche Art vor die gemeine Christenheit abgefasset, Leipz. 1773. And to these deserve to be added the anonymous writer in the schriftmassigen Anmerkungen fiber die in des D. Ernesti theologischen Bibliothek, B. VI., St. 4, befindliche Recension, des Hn. D. Crusii Hypomnemata ad Theol. Proph. betreffend, Frkf. und Leipz. 1766 (in which treatise much strength of interpretation is put forth with remarkable facility, and in particular the memorable passage of Habakkuk, concerning the middle of the years, is manfully vindicated according to the sense of Bengel) ; and especially J. O. Bohmer, in his erlauternden Anmerkungen zu dem — von ihme fibersetzten Bengelischen Cyclus oder Betrachtung fiber das grosse Weltjahr, Leipz 1773 (where the agreement of the Chronology of Bengel with the observations of Astronomers is proved, as I hope, by no ordinary arguments). In which matter I wish the readers ever to bear in mind, that Bengel , in his Vorrede zur Erkl. Offenb . § XIII., wished

CONCLUSION.

one hitherto has censured, if they shall be censured, will be-in readi ness for me to make, or will suggest itself to my readers, if I am silent or dead.

CONCLUSION OF THE WORK.

Now, by the goodness of God, I have finished, in my declining years, not only the criticism, but the exegesis also, of the Apocalypse and the whole of the New Testament, which was undertaken in my youth. My courteous readers will discover a text conformed to the

every one to be questioned in these words: “Was in dieser Erklarung enthalten ist, und aus derselben durch eine rechtmassige Folge fleusst, das gilt: hingegen wolle sich niemand bereden lassen, dass ich irgendwo etwas, das doch mit dieser Erklarung keine Yerwandtschaft hat, ausgesagt und veranlasset liatte,” etc. But if any one is anxious to know the rest of the more recent interpreters who adopt altogether different opinions, he must notice J. C. Harenberg, in the Erklarten OfFenbarung Johannis, Braunschw. 1759: an anonymous writer in the Apocalypse revealed, in which are brought to light secret things which are there foretold, and have hitherto been concealed, Amst. 1766 (concerning which comp, my Beleuchtung, etc., § 16, p. 70, etc.) : Ph. F. Hane, in his Entwurf der Kirchengeschichte N. T. wie solche in den erfullten Weissagungen der gottlichen OfFenb. Joh. enthalten sind, etc., Leipz. 1768, 1769, 1772: J. S. Semler, in the freyen Untersuchung liber die sogenannte OfFenbarung Johannis, aus der Hand - schrift eines Frdnkischen Gelehrten (D. Oeders ) herausgegeben, mit eignen AnmerJcungen, Halle, 1769 ( — which book, though it does not contain a continuous exegesis, but rather a spirited rejection of the Apocalypse, was not, however, to be concealed by me here) : Jac. Brucker, in his Anmerkungen zum Englischen Bibelwerk, XIX. Th., oder des N. T. VIII. B. Leipz. 1770 : an anonymous writer, s. t. die OfFenbarung des lieil. Johannis, erlautert, I. and II. Abschn. Halle, 1769, 1772 : but especially Ernesti, in his neuen und neuesten Theol. Bibl. 1760-72, and Michaelis, in his Einleitung in die gottliche Schriften des N. B., 1766, everywhere show themselves keen censors of Bengel, as far as it respects their suffrages on the Apocalypse, although they rather confine themselves to general judgments, than descend to the stronghold of the cause by arguments betraying mature investigation. And here, indeed, we may repeat, by way of conclusion, the words of Hellwage (Pref. to new Ed. Ord. Temp. § XI.) : “Let those who are alarmed at the present commotions, review and more closely examine what (Bengel) has said or written. Let those who can, profit by the kind favour of Bengel, in knowing and bearing witness to the truth which he taught; and, by the gift of God, let them surpass Bengel, who would wish that very thing, and congratulate us:” (comp, altogether die Erkl. OfFenb. on ch. xvii. 9,) — £ 'ihoTig, or/ o xoVoj vp.uv oi/x ’ion xtvo; tv Kt iplqt.

CONCLUSION.

most genuine copies: its meaning explained in dogmatical, prophetical, historical, and chronological matters: the form of evangelical doctrine religiously adhered to: all things connected together by one consistent course of rules and arguments. There are five materials employed in particular: the critical Apparatus annexed to the text itself, the Harmony of the Evangelists, the German exegesis of the Apocalypse, the Order of the Times, and lastly, this Gnomon: but there is only one web. Nor have my Defences had any other subject: I have only re-written and digested again what I had before written. This indeed is wearisome, and it seems uninteresting: but those acquainted with the subject will pardon me; for, on account of the weightiness of the subject and the weakness of certain persons, thus it must be. It has long since been evident how the world receives the Word of God: if I have treated it as the Word of God, as I trust that I have, I ask that I may be received in no other way. Even they who reverence the truth, are often rather slow in receiving those things to which they have not been accustomed. When they have long ago heard, This is so; they at length ask, What is it? and when the Demonstration has come to an end, they complain that the Postulates are set before them. Some only with their death cease to obstruct the truth in a case which they do not understand. But still the labour is not in vain: while some are unexpectedly wanting, others unexpectedly give themselves up, or will give themselves up. The light increases from day to day; through difficulties truth struggles forth to the victory: posterity will form a different judgment concerning many things. O God, whatever stands or falls, stands or falls by Thy judgment: maintain what Thou hast condescended to perform by my instrumentality: have mercy on my readers and myself. Thine is the Glory, and be it Thine for ever!

INDEX

TECHNICAL TEEMS OCCURRING THROUGHOUT THE GNOMON,

SO FRAMED

AS TO SERVE AS A KEY TO THE WORK.

DRAWN UP BY | AND TRANSLATED BY

AETIOLOGY [or the Thing] is, when the proposition of a sentence is not enunciated simply, but the reason and the cause of it are at the same time brought forward; which is done either explicitly, or else by implication. — 2 Cor., xi. 13, oi yap roiouroi -v^g vdavoffroXoi — — This is the Aetiology, or expression of the reason why lie is unwilling that those teachers should be thought like himself. Gnom. on this passage. — Rom. xiii. 1, vratfa ei^ovG/oug b^zps^ovGaig brroraGGsGGu.

An Aetiology by implication; viz., because they are b^sp's^ovcai. The Gnom. on this passage. Germ. Weil sie souverain sind. — 1 Thess. lv. 6, ro (JjY\ brrzpfiuivsiv xai n'keovzxre/v sv r& GTpdy/xan rov ade\<pbv abrov, dion g xdixog 6 K vpiog rrspi Kavruv rovrwv. There is here to be observed a double Atiology; 1) one by implication, rov ddsXfov abrcb, viz. because he is his brother, adeXpog- 2) an explicit Aetiology; dion sxdixog o K vpiog. Comp, the Gnom. on this passage.

Aetiology of an expression is, when we assign a reason why we have used this or that particular proposition or enunciation; as, — Gal. ii. 6, 1[Jj0i yap oi donobvrsg ovdzv rrpoGctvzfovro. Comp. 2 Cor. V. 12 ; Heb. ii. 8, where the Gnomon observes, u y&p, for, often has the effect of an ACtiology of the expression.” See Gnom. on the passages.

ALLEGORY is compounded of dXkog, and ayop'su, 1 speak: so that Allegory is when one thing is said, whilst another thing rather is meant. See Gnom. on Gal. iv. 24.

Allegory is defined, that it is the continuation of the same Trope

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through the entire sentence; namely, if an orator handles or discusses in (by) the one kind of Trope any whole sentiment, or continued train of thought, there is in that case a regular Allegory. This may be done in the case of all Tropes or figures, which are all to be handled in such a way as that you must preserve throughout the Trope when once begun: but inasmuch as it is in Metaphors, for the most part, that their being continued usually takes place, some persons less accurately call an A llegory a continued Metaphor. Examples occur: John vi. 32, et seqq. An allegorical speech herein occurs with the explanation added in plain (not figurative) words. — Acts XX. 29, tifftXtuffovrai — Xvxoi (3aptTg tig vf/j&g, firi (ptido/xevoi rov ttoiuviov. An Allegory is in this instance taken from animals. — Rom. ii. 15, ffu/A/Auprupovtirig — xarqyopov vruv — dTroXoyovfisvuv; from a judicial procedure.— Rom. vi. 13, 23, onXa — o^/dtvia; from military life. So 2 Cor, xi. 8. — Rom. xv. 16, 7^iroupy'ov — ispovpyovvra — Kpocpopu, a minister, — performing the sacred functions — the offering; from the Levitical worship of the Old Testament. — 1 Cor. xv. 36, et seqq. ; from agricul ture. — Phil. iii. 9 : an Allegory of loss and gain.

AMPLIATIO is, when demonstratives or epithets are predicated of their subjects, even though the reason of so denominating them has ceased; or, when, though the thing is changed, the old name is retained. Sal. Glassii Philol. S. liii. Tract, i. Can. iii. p. m. 538, etc. For instance: — Matt. x. 3, M arbcuog 6 rtXdvri g, that is, who formerly had been a publican: ch. ix. 9. Comp, the Gnom. on this passage. — John ix. 17, Xtyovffi rti 7\><pX& — i.e. ru> dvQpdKw og r,v rupXoc* ver. 24.

Another kind of Ampliatio is [ one which they call more specially Prolepsis], if the designation of a thing is taken from the future event; or, if a thing is described not so much such as it now is, as such as it is about to be. Glass. L. c. p. 542, e-g. — Luke ii. 11, on Wtyfri IfiTv ar,/xipov ’Zwr/ip, on which the Gnom. at ver. 30 remarks, The heavenly beings give the infant the appellation Saviour in the way of Ampliatio. — John x. 16, xa/' ciXXcc xpofiarot s%u — other sheep, i.e. future and foreseen: The Gnom. on the passage. — 1 Cor. xiv. 22 ; James ii. 23 : See Gnomon. Comp. Flacius’ Key to Scripture, P. ii. Tract, iv. p. 299 ; and as to Prolepsis of Construction, p. 225.

ANADIPLOSIS is the repetition of the same word in the end of the preceding and beginning of the following member: e.g. — John xviii. 37, ffi) Xtytig, on fiaoiXfjg ii/ii iyd. iyu tig toZto ytyswr^uou. — Rom. viii. 17, ti dt rixi/a, xa/ xa rjpovo/ior xXripovojtioi fi'tv ©eoD. — 2 Cor. v. 17, 18, idov ytyovt xa/va, ra rrdvra. Ta 5? vdvru ix roD 0soD.

Anadiplosis, taken in a under sense, has place also in the case of conjugate words [See Gnom. on James i. 1, 2] : e.g. — Gal. iv. 31, v. 1, aXXd rrig eXtvOepag. T fj sXtv6tp/a o5v fi Xpiorog — See Gnom. See Philol. S. L. Y. of Glassius, Tract, ii. ch. i. p. m. 1992.

OCCURRING THROUGHOUT THE GNOMON.

ANAKEPHAL2EOSIS is part of a rhetorical Peroration [or Epilogue], when the subjects that have been previously set forth very fully, are inculcated afresh in a brief repetition. It designates in general, also, any brief and neat repetition whatsoever. Recapitulation signifies the same [See Gnom. on John xiv. 12, xvi 28 ; 1 John v. 7, 8 ; T. ii. p. 569] : Acts vii. 1, etc., Stephen proceeds to give an Anakephalseosis of ancient facts, i.e. a repetition. Gnom. — Rom. viii. 30. An Anakephalseosis of the whole benefit which lies in justification and glorification. Gnom. on the ch. quoted, ver. 28. — Heb. ii. 17, xard ^dvra ro?g dbik<po7g o/Aoiwdrivai. An Anakephalseosis of those things which go before. See Gnom.

ANANTAPODOTON is, when the entire Apodosis is omitted. This especially takes place in the case of comparisons. We may understand from the Protasis itself, which is given, and from the rest of the context, what is the force of the Apodosis that needs to be supplied: e.g. — Luke xiii. 9, xdv fih gtoi^gti xdprrov (The Apodosis to be supplied is, It is well; or, I will leave it; or, let it bring forth fruit ) : v. Gnom. John vi. 62, sav ovv Gsupsrn r'ov v/bv rod dvQpdwov

r'o rrpbrtpov. The Apodosis to be supplied is, what shall be? v.

Gnom. — Rom. ix. 22, el de GsXuv o 0? 6$. The Apodosis is to be supplied at the end of ver. 23 from ver. 20, there is now (accordingly) much the greater reason for God to complain of man, and the less reason for man to expostulate with God. v. Gnom. — 2 Pet. ii. 4, etc., may be no doubt referred to the figure Anantapodoton, but the Gnomon rightly observes that the Apodosis is to be sought for in ver. 9. Comp. C. L. Bauer’s Philologia Thucyd. Pauli, ch. xiii. 2, p. 277.

ANAPHORA is the frequent repetition of the same word in beginnings. — It has great force in adorning unusually weighty arguments and in amplification; but it also most frequently, as I remember my departed parent observed, supplies us with a light in investigating the larger sections of a prophetical book, e.g. Isaiah, with a view to making such sections subservient to neat analysis. But it is not my purpose, nor is this the place, to illustrate this remark.— Examples occur; Matt. xi. 18, 19, fiXQ& yap ’iaavvyg — %X0sv o v/og rod uvGpunov — A remarkable Anaphora. — Acts xx. 22, 25, xa / vdv ido-j s yd dsds/x'svog — xa/ vdv idou iyd old a. — 1 Cor. iii. 9, ©sou yap sg/jlsv cvvipyoi * ©go;; ysuipy/ov, ©sou o/xodo/joi] sgre. — Phil. iii. 2, (BX's^rers rag xvvag, f3Xsmrs rodg xaxovg epydrag, (3'k&wirs rr\v xararo/^v.

ANTANACLASIS is, when the same word in the same neighbourhood is put twice, but in a double sense. — This Figure is frequent both in Paul, as many commentators everywhere observe, and in the other sacred writers, as Glassius [Philol. S. L. Y. Tract, ii. ch. iii. p. m. 2003, etc.] admirably demonstrates. The

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Gnom. on Gal. v. 8. — Rom. ii. 12, boo/ yap uvo/awc ^i.e. ovz sv vqj&ujJ r./Aciprov, dvo,aug \i.e. ou d/a i /o/aou] zai dmXoZvrai. — Eph. i. 3, EvXoyrjr'og 6 0sbg — 6 svXoy/jffag rifidg sv waGy svXoyia — It is in a different sense that God hath blessed us, and that we bless Him. — 1 Pet. iii. 1, ha xa / sinvsg

ANTHYPOPHORA is part of a refutation by anticipation, when those things are refuted which may seem possible to be said in opposition to our opinion [the refutation of an adversary’s supposed objection]. See Gnom. on Heb. ii. 8. See below examples under the title Occupatio.

This Anthypophora, which answers to a foreseen objection, differs from the other of the same name, which refutes an objection, brought forward by an adversary, by means of the opposition of a contrary sentiment expressed [Glassius’ Philol. S. L. V. Tract, ii. ch. vii. p. 2048].

ANTIPHRASIS [as Franc. Sanctius teaches in Minerva, L. iv. ch. xvi. p. 820, etc., where he for the most part explodes the Grammarians’ notion of Antiphrasis] is a certain form of Irony, when we speak in such a way as to deny what ought to have been affirmed. But commonly an expression is universally so called, which signifies the contrary of what is put down: as 1 Cor. viii. 10, ou%l 37 Gws/br,Gig

whereas what is meant is, shall be impelled or instigated [to do something bad]. Comp. Bauer’s Philol. Th. p. ch. xiv. 3, p. 303. — Acts xxvii. 8, with which comp. ver. 12. The Gnom. on the passages quoted (Comp. Hegelmaier’s Admonition concerning Antiphrasis, in the notes on Hofmann’s Demonstration of the Gospels, Tom. i. p. 17, note e).

ANTITHETA are, when contraries are opposed to contraries: which is done in a threefold manner, either so as that single words are opposed to single words, or pairs to pairs, or sentences to sentences [Ernesti Init. Rhet. § 351, pp. 171, 172] : for instance — Luke ii. 14, do^oc sv vAwroTg 0goD, zai Inri yr\g — sv avOpuKo/g: v. Gnom. — Rom. viii. 5, 0/ yap zeera, Gupza ovrsg, ra rr\g Gctpzog (ppovouG/v’ 0/ ds zaru cmD/O&a, ra rov rtvsbiLurog. — Ch. XV. 12, sGrai 37 p/£a rov Istftfa/, zai 6 av/ffra- (Asvog apxs/v sQ vbbv [Heb. DJ a banner], A root is at the lowest point: a banner rises to the highest. Gnom. on this passage, and on 2 Cor. iv. 17.

ANTONOMASIA is, when, instead of a proper name, a common name [an appellative], and this by the way of excellence, is employed, as in Acts iii. 14, u/AS/g S's rov ay/ov zai d/za/ov (i.e. JESUS) ipvijGaods. Comp. ch. vii. 52, xxii. 14. — Eph. i. 6, h ru> jjyacnj^ev^. — 2 Tim. i.

OCCURRING THROUGHOUT THE GNOMON.

6, rou K vp/ov r\[Lw. See Gnom. on the passages quoted. Another kind of Antonomasia is, when, instead of a common, a proper name is employed; as in Matt. ii. 18, 'VayfX xXa'maa, rd rsxva aurrjg. — Ch. xi. 14, avrog eor/v *HX/ac 6 posXXuv ZpystsQcu. See Gnom.

APHiERESIS is, when the first letter or syllable of a word is cut off; for instance, Tit. i. 12, dpybg for fiapyog: Gnom. on this passage. Rev. xx. 8, Gog for Magog: See Gnom. — Accidental Aphceresis (Fortuita Aphseresis) is noticed in the Apparatus Crit. on 1 Tim. iii. l(f and Matt. vii. 14.

APOCOPE is, when a word loses a letter or syllable at the end; for instance, 2 Cor. xii. 7, lardv for 'Zaravag. An intentional Apocope. See Gnom. on the passage.

APODIOXIS is, if we skilfully transfer to another, and represent as being about to be effected by him, that which, in narration or in teaching, seemed to belong to our own duty. — Eph. vi. 21, 22 ; Col. iv. 7, 8, 9. Comp. Gnom. — See the Pref. to Gnom. § xxiv. p. 50, and Cicero’s Epp. to different persons, Ed. of Bengel, Lib. i. Ep. 8, 1, note. Ind. iv. ch. i. p. 981 (4).

APOSTROPHE is when the language (address) is suddenly turned to another person, whether present or absent, differently from what one had begun with. — Acts xv. 10, vvv olv n vsipd^srs rbv ©sdv, svideTvai Zpybv eni rov rpdyrfXov ruv {luOrirobv. See Gnom. — James V. 1, dyl vvv oi TThouff/o/, xXocuffars oXoXvfyvreg. See Gnom.

ASTEISMUS, language that is dars/og, is clever, pleasant, witty (urbane) language, combined with suavity or force; e.g. — u The familiar Epistle to Philemon is marvellously darzTog. There is complaisance (lepos, graceful pleasantry) in it, mixed with gravity.” The Gnom. on Philem. i. 9. As the two Epistles to the Corinthians, so especially the passage 1 Cor. iv. 8, has in it incomparable Asteismus. — See also Matt. vi. 34 ; 2 Cor. xii. 13, si on a vrbg syu ov xarsvdpxTjo’a, u/iuv; ygapt6a6&s fioi rr,v dbixiav ravrriv. A striking Asteismus. — 2 Pet. ii. 11,* A yysXoi itiyyi nut dvvd/xst /xsi^oveg ovrsg. An impressive Asteismus. Comp. Gnom.

ASYNDETON is a species of Ellipsis, when conjunctions ( copulative, disjunctive, adversative, causal, etc.) are omitted, either between the several words, or between the several propositions; for instance, Matt. XV. 19, ex yap Trig xocpdlctg eZjpyovrou diaXoyuf'JOoi rrovrjpoiy <pbvoi, fioiy^sTcu, ^opvsTai, xXonai, ^/evdofxaprvpiai, fiXuapYi/A'iou. — Also 1 Cor. xii. 28 ; Gal. v. 22. In such enumerations Asyndeton often has the force of the expression et cetera, as if he who speaks wished to add

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more, or leave more to the thoughts to supply. — Luke i. 17, zmorpz^oi xophiog — zroi/xocot Kvp/w Xobv 'x.arz6x,zvu6/xzvov.

Asyndeton is also, I. when a word which ought to have been put by Anaphora (see above) is omitted; e.g. — 1 Cor. xiii. 4, dyorrri [xo-/.po&v;xz7, yjr}6rzbzror 57 dyorrri ov fyXoT. Before yjpr\6rzvzroi the word a yanri might have been expected to be repeated. — II. when a conjunction is even but once wanting from the beginning of a sentence: e.g. — John xix. 12, era; 6 [3o6iX'zo suvrbv ero/w v. The causal conjunction, For, is wanting. Luther translates, denn wer sich zum Konige. — Gal. iii. 13, Xpicrog r^xog e%qy6pa,<re — where Luther supplies the adversative, Aber; as also in Col. iii. 4. — 1 Tim. i. 17 is an instance of Asyndeton, which greatly becomes the apostle’s ardour. See the Gnom.

CATACHRESIS is one of the five affections of Tropes, and is commonly applied, among masters of the rhetorical art, to a somewhat harsh transference of a word from its strict signification to one alien to it. [Ernestt In Rhet. p. ii. ch. 2, p. 164. Comp. Kinderling’s Grundsatze der Beredsamkeit, Th. 2, § 117.] In a more general sense, for the most part Catachresis is also applied to a certain kind of abuse of a word, when it denotes something akin to the thing strictly signified; for terms are not always attributed altogether strictly to the things, but in such a way as to correspond at least in some manner to the thing to which they are applied [Flacius’ Clavis Script. P. ii. p. m. 221] : e.g. — Rom. iii. 27, bid vbfLov/iricrzuc- an appropriate Catachresis of the term Law. — Gal. iii. 8, rrpozvriyyzXwaro rip 'a(3 podfi, the verb approaching to a Catachresis most sweetly. To Abraham, before the times of the Gospel, the Gospel was preached. —

1 Thess. iv. 9, ov yjpzi ov eyo/nev ypa(pziv b/x7v* abroi yap b/xz 7g Ozobibaxroi hrs. The word taught has in it a kind of Catachresis , so as that it may be opposed to the act of writing. The Gnom. on this passage. — Add to these instances the further definition of the Gnom. [on Luke xvi. 8, r'ov olxovo/xov rrjg ddi7tiag~\ : u It is a frequent, and often a sweet and noble Catachresis, whereby a term expressing a thing not good is nevertheless employed in a good sense, there being no other more suitable term extant. Such are oXoyov , that which is not considered : dyupi6rov , that for which no suitable return of gratitude can be repaid. Such instances also as z^zernfizv varava pxav and hbXqaa,

2 Cor. v. 13, xi. 8 ; and what is more directly in point as regards this passage, — f3ia6roi dp<rdfyv6/v, Matt. xi. 12 ; ava/dz/a, Luke xi. 8.”

CHARIENTISMUS is, when a diction, which might seem rather harsh, is as it were softened by a word that qualifies (tempers) it: as, John ix. 30, zv yap robru 6a.b/xa6r6v Z6nv. — See the Gnom. Comp. 2 Thess. iii. 10.

OCCURRING THROUGHOUT THE GNOMON.

according to which the sentence or words seem to be arranged. It is a figurative mode of speaking, when two pairs of words or propositions are so arranged, as that the attentive reader may understand that a relation subsists between both words or propositions of the former pair, and both words or propositions of the latter pair.

I. Chiasmus is observed as being either direct or inverted.

Direct Chiasmus is, when the former word or proposition in the

first pair ought to be referred to the former word or proposition in the second pair: and the latter word or proposition in the first pair is to be referred to the latter word or proposition in the second pair.

Inverted Chiasmus is, when tn q former word or proposition in the first pair ought to be referred to the latter word or proposition in the second pair: and the latter word or proposition in the first pair ought to be referred to the former word or proposition in the second pair.

In a word: Let there be two pairs: A and B, C and D. If the relation is of the A to the C, and of the B to the D, there is a direct Chiasmus. If the relation is of the A to the D, and of the B to the C, it is inverted Chiasmus. If the relation is of the A to the B, and of the C to the D, then there is NO Chiasmus, but the Relation is immediate. There are not found more than these three cases, which I will now make plain by as simple an Example as possible: In the Epistle to Philemon, ver. 5, we have an inverted Chiasmus (Comp, the Gnom.), — dxovuv Gov A) rrtv dyanriv B) xa i rriv cr/Vr/v, ijv sys ig C) Grp'og rov K vpiov ’Itjcouv L) xai sig rrdvrag roiig dy/ovg. A) is connected with D), love — tp all the saints: B) is connected with C), the faith which thou hast in the Lord Jesus.

Let us imagine the direct Chiasmus: dxovm gov A) rr\v dyur:^ B) xai rr\ v niGr/v vjv sys/g C) sig vavrag roiig dy/ovg, L) xai rrpbg rov Itvp/ov ’i rjffovv A) is connected with C), and B) with D).

Now let the four members proceed in the order which is without Chiasmus:—dxovuv gov A) rrjv dyacrijv rjv sys/g Q) sig <ruvrag roiig dy/ovg C) xai rrtv v'/Gr/v L) Grpog rov K vpiov ’irjGovv.

This is the order in which the apostle himself has made the words

II. Now let us see some other examples: Matt. v. 44, syu ds \syox

xai -zpoGsvyjsk. This is a direct Chiasmus; of which even a trace is still to be observed in ver. 46, 47, dyartric^rs — aG^dayiaOs (salute). Therefore the four members are arranged in two pairs, of which this is the mutual relation: A) and C) ; then B) and D). That the Chiasmus in this passage is not a mere work of the imagination, the relation of Luke attests, which makes the four first members advance in this Ol’ddt: A) dyarcun — B) xa Xojg ‘Ko/sirs — C) svXoysTrs —

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B) ver. 22. Ovh's yap 6 Uarrjp xpivsi ovhsva rov c rsft^avra avrbv.

H) ver. 25. ’A/t. a/t. X. v. on ipysrai w pa na} oi diiov<fuvrsg

Zfiaovrat .

There are four members: A) concerning quickening, B) concerning judging, C) concerning judgment or condemnation, D) concerning the resurrection. Therefore it is an instance of inverted Chiasmus. The Gnom. on the passage. F urthermore,

F) ver. 27. xai s^ov(S/av shuxzv avrui hr/.

G) ver. 28. on zp^sra/ wpa %ai hiffopsvffovrui.

H) ver. 29. o/ rd ayadd dvaffraffiv xpiozwg.

Here again there are four members: E) concerning life, F) concerning judgment, G) concerning the resurrection, H) concerning judgment or condemnation. It is therefore a direct Chiasmus. Hence there results a double series pervading nine verses:

Acts XX. 21, h/aftaprvpo/tzvog A) T ovhaio/g rs zai B) "EXX?j<r/ rr\v zig rov Qzov ftzrdvo/av^ H) xa/ rt'nsnv zig rov Kvp/ov rjftuv ’irjffovv Xp/ffrov. The relation is between A) and D) and between B and C: Therefore it is an inverted Chiasmus, as above, Philem. ver. 5. — Rom. ix. 24, ovg xai sxdXzazv Tjftdg ov ftbvov A) 1% ’ lovhaiuv, aXXa %a / B) e% hQvuv. C) the clause concerning the Gentiles is treated of in ver. 25 : ug xai

sv rw 'n<sqz D) that concerning the Jews is treated of in ver.

27, 'H <saiag h\ xpd^zi . It is an inverted Chiasmus : For the

apostle names A) the Jews, B) the Gentiles; and then treats, in inverted order, C) concerning the Gentiles, D) concerning the Jews. — 1 Cor. ix. 1, etc., is an inverted Chiasmus according to the view taken in the Gnomon on the passage. But the more received reading so arranges the two members in the first verse that there results a direct Chiasmus. Let us see both:

C) ver. 2, concerning the Apostleship: ov^i T?j <sovv xp/<srov — .

D) ver. 4, concerning his freedom: M?} ov v. exo/tsv ^voiav.

The relation is between A) and C), and between B) and D) ; therefore it is a direct Chiasmus.

C) ov^i ’ivjtovv Xpnsrov D) ftrj ovx. zyoftz v s^ovff/av.

The relation is between A) and D), and between B) and C) ; therefore it is inverted Chiasmus.

III. Chiasmus, taken in a wide sense, exists also in the case of members which exceed the number four: for instance, — Rom. ii. 17, 20, E i hz <sv T ovha/og zxovoftd

OCCURRING THROUGHOUT THE GNOMON.

E) xarrj^ovf/jsvog lx tov vo/aou*

G) (pug TUV SV GXOTSIy

This is a direct Chiasmus of ten members, arranged in twice five clauses. It is shown universally, 1) what the Jew assumes to himself: A, B, C, D, E: 2) what more he arrogates to himself in relation to others: F, G, H, I, K. A and F specially correspond; B and G; C and H; D and I; in fine, E and K, which two at the same time denote the cause of the antecedent members. See a passage almost the counterpart of this, ch. viii. 34, 38, 39 ; and Phil. iv. 8, 9. Comp, the Gnom. — See an inverted or retrograde Chiasmus of six members in the Gnom. on 1 Cor. xiii. 5.

IV. Often there is the greatest use in the employment of this figure, and it is never without some use, viz. in perceiving the ornament, in observing the force of the language; in understanding the true and full sense; in making clear the sound Exegesis; in demonstrating the true and neat Analysis of the sacred text; as is everywhere shown in the Gnomon. See especially the Gnom. on Heb. i. 4, togovtu, by so much, and Bengel’s Evang. Fingerzeig, Tom. vi. p. 2, Vorrede von dem Nutzen der gnomonischen Auslegungsart. § 196, 197.

Chiasmus is altogether worthy of being observed diligently, and is such that we hope by the knowledge of it hermeneutical studies will be still further assisted. This hope truly can hardly be snatched from us by those who so despise the name and province of Chiasmus, both direct and inverted [both of which are taught by Bengel], as to deny that it has any weight in investigations of the text: nor even by those who endeavour to accuse of strange novelty the doctrine concerning this class of Figures. For that Chiasmus, whether inverted or direct, was both acknowledged and approved of long ago by the learned, I could without difficulty make plain, by the testimonies of Bochart, Crasius, Flacius, Ickenius, Scapula, and others, were it not that I should thus have to transgress the brevity which I have thought desirable to impose on myself.

CLIMAX is that figure which joins what follows to what goes before by the same verb: or, which repeats the last, whether verb or member of the antecedent sentence, in the following sentence: e.g. — Bom. x. l-t, etc., vug ovv I'Z/xuXsgovtui s/g ov ovx in/Grivtiav; nrug ds ‘T/ffTev/fovffni ov ovx ijxovffuv; <itug dl uxovgovgi yupig xripvffGovrog; Ttug

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x'/ipui'ovff/v, sav /jiYi d'TroffTuXojffi; There is a continued A nadiplo sis, as Glassius rightly observes, p. 1992. But still it is not properly termed Anadiflosis, except when the last word of the preceding sentence is repeated in the beginning of the following sentence. But in a Climax it is sufficient if one of the last words of the preceding sentence is repeated; e.g. — Acts xxiii. 6, iyu <bapu>a?6g si,ai, vibg <t>upitiaiov, a Pharisee, a son of the Pharisees [reading Qapitiaiu /j. See Gnom.

Also, in a more general signification, the term Climax is employed in the Gnom. on Bom. i. 23, and Eph. iv. 31. Thus it comes to pass, that under a figure of speech ( diction ) there lies concealed at the same time a figure of the sense. Comp, the title Gradation.

COMMUNICATIO is, when we call the hearers [or the readers] into consultation with us, and leave the decision to the readers themselves, or even to adversaries; which is of use, in the case of the former class, towards conciliating the minds of hearers; in the case of both classes, is of use towards the right understanding of the just merits of our cause [Ernesti in Bh. p. ii. ch. iii. 356, p. 174] : e.g. —

Acts iv. 19, E 1 bixadv itiriv svuik/ov rov Qsov, v,au v axovtiv /xaXXov rj tgv 0soD, xpivars. — 1 Cor. vi. 2, xai ti iv vfi/v xp/verai 6 xIc/agc, dva^iGi itire xpirqpiw

CONCISA LOCUTIO is a kind of Ellipsis, where one word is so put as that another must be understood: or if a sacred writer speaks so as that the Apodosis has to be supplied from the Protasis, or the Protasis from the Apodosis: e.g. — Matt. iv. 5, 8, rbn Kupu- Xapfiavei avrbv o biufioXog — is an abbreviated expression for “ he takes Him with himself and leads Him.” — Luke iv. 1, 2, rjytro iv r& Hvtv/uan tig rijv eprjfjGov ir^tpag reffcccpaxovra, u He was being led into the desert [and was in the desert] forty days.” The Gnom. on the passage. — Ch. xvi. 26, grid's oi [sztfj ixt/dtv Kpog. — Johni. 23, syu tpurri, where we must supply the sentence thus, I am he of whom it was said, The

they wished to receive Him [and they did receive Him] Bom.

i. 8, 5? rritirtg v/JjUV xuruyytXXtrui iv bXv) ru> XGti/JGw. The Protasis is to be supplied, Ye have obtained faith: that faith J hear of: for your faith is everywhere spoken of. — Heb. x. 22, ippavna/xivoi rag xapbiag

clkg tiwadrjotwg rrovripug • u having our hearts sprinkled and so

being delivered from an evil conscience.” — 2 Tim. ii. 26, avavr^uciv ix rrig rov haft gXov rra yidog, i.e. if at any time they may awaken [having shaken off sleep; and be delivered] out of the snare of the Devil. Cornp. the Gnom. and Bauer’s Philol. Th. P. p. 293. Sometimes an abbreviated phrase is to be supplied from the opposite, as in 2 Tim. i. 10. — Language in a manifold degree abbreviated is observed upon at Gal. iii. 8, note, Gnomon; r, ypatpij. — Comp. below the Titles, Semi duplex Qratio and Sehmo Plenus.

OCCURRING THROUGHOUT THE GNOMON.

CONGKRXES. See the Title Symperasma.

CORRECTIO is, when we set aside what we have said, and substitute something better or weightier; as in Mark ix. 24, mffrevu Kt 'jpis, fiofifci [xou tyi aviffr/q, “ Lord, I believe, [saith he: but presently after, remembering his weakness, he corrects his profession of faith] help my unbelief!” Glassii Phil. S. L. V. Tract ii. ch. iii. p. 2010, etc. — Gal. iii. 4, roffc cvra etfuQers zhdr\ ; ziy z xai zixyj. See Gnom. Glass. 1. c.

THE DATXVUS COMMODI [or also Incommodx] is such a Dative as is not governed by the verb according to Grammatical rules, but owing to a special reason is employed to indicate some advantage [or disadvantage] flowing from it.

The Dative [as Ren. Ar. Mont, de Idiot. H. L. p. 4, observes], when added to the language beyond (out of) the wonted construction of the verb, indicates the signification of advantage and use: e.g. — Mark ix. 23, Kuvra duvara rti ‘7n6Tsvo]/Tiy Germ, alles ist mdglichy dem Glaubenden zu gut (all is possible for the good of him that believes) : Beng. Yers. Germ., note on the passage; and add the Gnom. note. — Rom. vi. 10, o yap anzOave, rji d/xapr/q arteOavev ecpd^a^ i.Q. for the abolishing of sin. The Dative of disadvantage. — 2 Cor. v. 15,

DECORUM is all that which is exactly and neatly (concinne) appropriate to the state and province of him who acts or speaks, or of those to whom the language is directed, or to the particular time and the place. u Decorum of this kind shines out especially in the words and actions of Christ: and this Decorum, which is so happily expressed by the Evangelists, serves as an argument that they wrote under the influence of the Holy Spirit; for this could not have been the work of mere human genius, however surpassing in its excellence.”— The Gnom. on Matt. iii. 15. “ In the case of acts altogether lowly, the Son of God notwithstanding takes precaution for the rights of His majesty being unimpaired. In the case of every humiliation of Christ, by a certain kind of decorous protestation, precaution has been taken for preserving 4Iis divine glory.” — The Gnom. on Luke ii. 9, and Matt. xxi. 19, margin. u It is an instance of this ‘ Decorum,’ that Jesus for the most part speaks in the second person: which is itself an intimation that He is not one of the common condition of men.” — The Gnom. on Matt. v. 11. “Jesus’ way of quoting the Scriptures is altogether full of i Decorum’ and majesty.” — Gnom. on ch. ix. 13./ “ It is beautifully in accordance with the ‘ Divine decorum ’ that we never read of any one being (i.e. continuing) dead in the presence of the Lord of life.” — Gnom. on John xi. 15. “ But

INDEX OF TECHNICAL TERMS

I do not wish to bring forward here all the specimens of the Divine Decorum observed upon in the Gnomon, inasmuch as they will present themselves in great number to the Reader who examines the passages of the Gnomon quoted in the Index. We mark some others. Luke speaks with Decorum in ch. iii. 23. Peter beseeches and warns with Decorum, Acts ii. 14. Paul uses a decorous appellation, 2 Cor. ix. 12, and a decorous antithesis, Gal. v. 13. Comp. Gnom.

AEINOTH2 [ds/vutri?] is a peculiar force in the words, which indicates the authority of the speaker, and is subservient to the sweetness of ornament: as Rom. ii. 5, driffuvpi^zig csavrGj bpyr\v sv fi/ispa

DIAGRAMMA [Schematismus, Schema] is the term of description used in the Gnomon, if the mutual relation of the words or of the enunciations be represented, as if in a painting, by two sides placed opposite one another, or by lines, or capital letters. — See Gnom. on 1 Cor. xi. 7, note on xamxaXu'Tmtrda/. Rom. v. 18, note on dixcuojfjjctrog.

DIASYRMUS is, if one reflects upon or traduces (rails upon)

another: e.g. — John vii. 4, ohfttig yap sv xputrrfi ) u Every one

who doeth anything, doeth it, not in secret, but in such a way as to seek to be himself known openly.” So His brethren, i.e. His cousins, reflect upon Jesus, as if He were managing His affairs with considerable remissness, etc.

ELLIPSIS is the omission of a word, or even of an entire sentence, which is necessary to the sense.

I. It is either grammatical or rhetorical. The former at times is subservient to elegance; the latter to Emphasis. Whether it be used grammatically or rhetorically, will be indicated by each passage. [See Ernesti in Rh. P. II. ch. iii. 346, p. 169.] There is found —

1. Absolute Ellipsis in single words or terms, the supply of which is furnished by the nature of the context alone } namely, when there is an omission of a Substantive , Adjective , Pronoun , Verb, Participle , Adverb , Preposition , or Conjunction , e.g. — Matt, xix. 17, rrjpyjffov rag evroXdg , [viz. rou 0soD.] — Rom. ii. 18, yivuxsx sig ro Qz\ri[j,u [©sou], — Ch. xii. 19, ri] bpyy [rou 0foCl] : u Ellipsis from a feeling of religious reverence.” The Gnom. on the passage. — Heb. ix. 1, Gnom., ? ? crpobrr) — Ch. xiii. 25, ij yd?1* [®s0^]

ruv v. — Gnom. on Luke xiv. 18, cro ^idc. — 1 Cor. iii. 2, fipufict,

(viz. srepzbv , with which comp. Heb. v. 12). — Rom. v. 11, ov /uovov de [viz. rovroj — • — 2 Cor. iii. 13, xai ov [cro/oD^agi/], xctdd-~ep Mu'iiff7]g sn'tki.

OCCURRING THROUGHOUT THE GNOMON.

2. Relative [Relata] Ellipsis, where the very words that are put down furnish the words which are to be supplied ; e.g. — A verb is to be supplied from the verb , or from the noun substantive : 1 Cor. i. 26, 27, (3Ks<rsn yap rr\ v xkr]Gi v vjxuv, ddsXpo), on ov rroXXoi Gopoi xard cdpxa [viz. sxXrjQridav, have been called (see the Gnom. on this passage) ; or, have been chosen , with which comp. IgsXsgaro, ver 27]. — Eph. V. 24, uffffsp i] sxxXrjdia vrtoruGGsrai nZ XpidrtZ, ovrug xa) a) yvva/xsg roTg idioig avdpadiv [supply vrroradt r'sdQudav, or else from ver. 21, vrroraddof^svai] sv ‘ravri. See Gnom.

3. Entire Sentences in many passages are omitted by Ellipsis : e.g. — Absolute Propositions : Rom, ix. 7, aXX’ sv ’idaax xXq 6?jcsra) go i G-rspfia. u This is put with a material supposition ; for

there is to be supplied, It is written, and it is being fulfilled.” See

Phil. Th. P., p. 193. Relative or related propositions are to be supplied from the antecedents, or else from the consequents: Rom. viii.

3. See Gnom., and Bauer, L. c. p. 197.

II. In what way, therefore, this or that Ellipsis is to be supplied, may be inferred either from the Antecedents, or else from the Consequents, or from the nature of the thing itself, or from the mere “usus loquendi” : e.g. — Rom. vii. 13, dXXd?? d^apna [supply from the hemistich that goes before, Iilo) ysyovs Oavarog], iva pavy [Gnom.] ; or, if you prefer it, suppose an Enallage in xarspya^o^svri Zavarov, and understand it as used for the finite xarsipya(sro. If it be explained in the former way, there is at the same time a Metonymy, viz. todvurog for the cause of death, and an Epexegesis, viz. dtd rov — Tears pyaZofjj'sn\ Qdvarov [epexegetical of 7j dfxapna — ysyovs ddvarog ]. See Gnom. — John vi. 32, ov Mudr,g d'sduxsv v/lTv rov dprov [supply from the latter hemistich, rov dXridivbv] ix rov ovpavov. See Gnom. — Ver. 35, ov

tfp^aro alrsTddai (rroisTv) xa&ug dsi srroist avroTg. The Gnomon observes, that u a verb is often omitted which is to be repeated from the following clause,” and quotes several passages in illustration of this. — Matt. xi. 18, yXQs yap’luavvrig [irirs edOluv [i.e. neither eating, i.e. with others, or not even in the sight of others] [ly\ rs rnvuv [viz. olvov xa/' dixspa, Luke i. 15]. See Gnom. — 1 Cor. ix. 4, paysTv xa) ms Tv [supply, from the nature of the thing in question, or from the subject-matter involved, without working with our own hands]. See Gnom. — Ep. of Jude, ver. 14, sv dyioig /xvpiddiv avrov [viz. of His angels]. A covert (cryptica) Ellipsis. See Gnom. — Rev. i. 5, drrb ’Itjgov Xp/drov [supply, according to the u usus loquendi,” Who

is] 6 /jjdprvg b mdrbg Comp, the Gnom. — Ch. xix. 10, and

xxii. 9, bpa ijji] : where the Gnomon remarks from Wolf, u that all the speech of the Angel is brief and elliptical, such as is usually the language of those who shrink with strong aversion from anything.

INDEX OF TECHNICAL TERMS

Comp, the Titles, Actant apodoton, Asyndeton, Locutio concisa, Oratio semiduplex, Syllepsis, Zeugma.

EMPHASIS is, if there be added to the ordinary signification of a word something of increase (or augmentation of force), which has the effect of giving enlargement and weight to the signification. Or,

u Emphasis is a certain accession to the wonted signification of a word, having the force of increase on both sides” [both in a good and in a bad sense, as the case may require]. — Ernesti, Inst. Int. N. T. P. I. Sect, ii ch. ii. 15, p. 21.

Emphasis, according to the mind and intention of the writer or speaker, may have place either in single words, or in phrases, or in the composition of words, their structure, repetition, etc., and ought to be observed by an Interpreter. Thus the same word is found employed in one place with a certain peculiar force, whereas in another place it is found without it.

u Emphasis is not the very force or true and genuine signification of any word; but if something he added to the force or native signification of a word. Hence it is rightly observed, and is especially to be maintained in this place, that no word has Emphasis in itself, for this reason, because each one word has in itself a certain force, and indicates some certain idea of a thing, whether great or small in itself, wherein there cannot be Emphasis: and, because a word signifies a very great or very small thing, it does not at once follow that for this reason there is in it, or there is to be supposed to be in it, Emphasis.” — Ernesti, L. c. p. 21, and sect. ii. ch. v. 6, p. 69. Nor, however, are they in error who call some words emphatical, viz. those which are pregnant in meaning above others, or in which, above others, there is such a peculiar force inherent, that, along with the principal notion, which they have in common with others, they contain and signify also other accessory notions, whether in themselves, or in certain modes of speaking. A peculiar force, that we may give this instance, may be added to the signification of words by the prepositions, ev, sic, a*,™, cvv, £x, Trepi, ski, etc. But, however, this is not the case universally or necessarily, as Ernesti, L. c. p. 69, expressly observes, following Bengel in his Preface, § xiv. “ Therefore cases of Emphasis may be divided into

u Temporary, viz. such as are imparted to words at a certain place and time. These are wont to originate, either from the feeling of the speaker, or from the gravity of the subject, which the verb expresses beyond its ordinary usage.

“ Permanent or Constant, when a word receives from custom a stronger signification than it had in itself, and always retains it in certain modes of speaking.” — Ernesti, L. c. pp. 21, 22. The Prefaces to the German New Testament of the Author should be by all means compared, § x. u. 7, 8 ; and to the Gnomon, § xiv. with

OCCURRING THROUGHOUT THE GNOMON.

the notes added by the Editor, pp. xxxv. xxxvi., and Ernesti, L. c. ch. 5, as to judging upon cases of Emphasis, p. 67, etc., whose observations and rules on this class of expressions there is no need that I should bring forward here in all their details. The attentive Reader will himself discern them. If I have said what the thing is, I have unloosed (explained) the name: I am not bound to give rules as to how the thing (Emphasis) is to be handled.

In the Gnomon, Emphasis is observed upon at Matt. xxiv. 33, ravrct cravTu; where the Gnomon remarks, “ The order of the words ought not in all cases to be passed by unheeded: often the Emphasis and accent in pronunciation falls upon the first word. This is the first passage which requires this point to be demonstrated: we will therefore do so.” Examine, Reader! and see what Bengel enjoins concerning Emphasis to be inferred from the order of the words. Comp. Luke ii. 48 ; 1 Cor. vii. 22. — Luke i. 4, ha i^/yvpg, — “ the compound verb is emphatic.” — Ver. 45, avrj j, u to her [viz. who believed], is put emphatically for, to thee.” Luke iv. 14, 15.

‘Trspi avrov. xai a hrbg sd/daffxsv u avrbg is repeated not without reason.” See Gnom. Comp. John v. 36 ; Eph. ii. 14.— John v. 42, h savroTg; vi. 37, np'og sfiz; “ a reading which the small hand-edition has not.” Comp. Acts XV. 18, yvuffrbv — r'o spyov — for, yvuffra — ra

navru avdpuvov, u put three times emphatically.” — 1 Pet. i. 10, rrspi r,g ffojrrtpiag z^z'(J]rri<sav xai s^TjpsuvTjffa v ‘Xpocprirat. u There is great Emphasis in the two compound verbs.” See Gnom.

ENALLAGE is a Grammatical Etymological Figure, which implies a change of words. It is either Antimeria or Heterosis.

Antimeria is, when the parts of speech are interchanged with one another. It may be named Enallage of the parts of speech. This interchange may be made in various ways: e.g. — a Substantive for a Verb ( Antimeria of a Noun), for a Pronoun, for an Adjective, etc. An Adjective for a Substantive, for a Verb, for an Adverb, etc. A Verb for a Noun ( Antimeria of a Verb), etc. An Adverb for &Noun {Antimeria of an Adverb), for a Pronoun, etc. — Examples: Enallage (or Antimeria) of a Noun: a Noun for the Infinitive of a Verb, Mark xii. 38, %a'i sXsyzv auro/g Iv r/j 3/3a%ij abroZ, in His doctrine, i.e. sv rip bihdcy.ziv, during His teaching. — Enallage (or Antimeria) of a Verb: the Infinitive is put for a Noun, Heb. ii. 15, 3ia nuvrbg too Zfv, i.e. during all their life. — The Accusative of an Adjective noun is used adverbially, Phil. ii. 6, zhai ha 0sp. The Gnom. on the passage. To this also we may appropriately refer the Observation of the Gnomon, u ThzcQai %ai shat, to become and to be, with an Adverb, often makes the signification of the adverb to become that of a Noun.” We have instances in the note upon John i. 15.

INDEX OF TECHNICAL TERMS

Heterosis is, when the Accidence of the parts of speech (number, gender, case, etc.) are interchanged with one another. It may be named, Enallage of the accidents. Or it is wont to be specially named, Enallage of number; of gender; of case; and so on. In the case of Nouns, the singular number is said to be put for the plural (. Enallage, or Heterosis, of number) ; the masculine or feminine gender for the neuter ( Enallage of gender ) ; the nominative case for the oblique case (. Enallage of case) ; the positive degree for the comparative; and vice versa in the several cases. In Verbs, the singular number is said to be put for the plural; the first person for the second or third ( Enall. of person) ; the Indicative Mood for the Imperative or Subjunctive; the Present Tense for the Future or Preterite, etc. and

vice versa in the several cases. — Examples: Enallage (or Heterosis) of Cases, which is specially called Antiptosis; Acts xix. 84, emyvovreg

de on ’lovdu/og Ian, u The Nominative case for the Oblique case.”

Gnom. on the passage. — Enallage (or Heterosis) of Degree; Matt, xviii. 8, xaXov 6oi stfrlv — i.e. “it is better for thee.” The Positive degree for the Comparative. — Enallage (or Heterosis) of Mood; Bev. x. 9, dovvai fioi ro (3i(3\idap/ov. “ The Infinitive Mood, boZvcci, for the Imperative, dog.” The reference is to Enallage of Mood, in the observation which is made in the Gnomon on Pom. xv. 10 : “ The Imperative, put by Apostrophe, is equivalent to an absolute or categorical Indicative.” Comp. John ii. 19, and the Gnom. — Enallage (or Heterosis) of Tense; 1 Cor. v. 10, enet bcpeiXere cipot, lx ro\j xog/mo-j e%eX9e?v. The Present for the Imperfect. See Gnom. on this passage, and Bauer’s Philol. Th. P. p. 159. Comp. cli. vii. 14, ixti dpa ru re xv a v[1juv axa6uprd Ian Often an Imperative after an Imperative has the force of the Future. John i. 47, xa/' u Come and see;” i.e. thou shalt see. — Enallage (or Heterosis) of Gender. The feminine gender is put for the neuter Hebraically; because the Hebrews have no neuter gender; and, inasmuch as the language of the New Testament hebraizes, it is no wonder that the same idiom occurs in the latter. See the Gnom. on Matt. xxi. 42, and Pev. xiv. 19. I refrain from either collecting or transcribing here more instances, which, if the Reader desires to have in the greatest abundance, he will find a plentiful harvest in Glassius in Philol. S., and in Bauer, who ought to have been named in the foremost place, in Philol. Th. P. Olearius L. de Stilo N. T. p. 266, etc., also has some examples; but he has referred Enallage universally to the Hebraisms of the New Testament, not altogether correctly.

ENAPrEIA, Distinctness, is that which makes the language perspicuous and clear, so that it may be altogether understood from it what has been done [or what ought to be done ], and how. — See the Gnom. on Acts xxii. 3, xxvi. 4 ; also upon 1 Cor. vi. 15.

*EN aia ATOIN. See the Title Ilendiadys, below.

OCCURRING THROUGHOUT THE GNOMON.

ENTHYMEME. The Logical Enthymeme is an incomplete and cut-short mode of drawing a conclusion, without an express proposition or assumption [or, a concealed Syllogism, i.e. such a one as requires one or other premiss to be understood]. It is a kind of compendious way of drawing a conclusion, and can easily be reduced to the mode (form) of a full and perfect Syllogism. Ernesti Initia doctr. Solid. P. ii. Dialect, ch. 4, 78 [Ed. v. p. 344].

“ A rhetorical Enthymeme has two forms, the one of which is from the consequents, the other from the contraries, which alone some of the ancients call an Enthymeme. That from the consequents is, that which proposes an argument (subject), and immediately subjoins to it its confirmation. That from contraries is, when

an argument (subject) is confirmed from its contrary.” Ernesti L. c. In. Ph. P. i. Sect. i. ch. x. 123, with which comp. 155. — Gal. iii. 21 ; see Gnom. — 2 Thess. iii. 20, on s7 ng ov 6'sXsi spyd^G&ai, /xqds scOisru. — Heb. xii. 8 ; 1 John v. 1. See Gnom. on passages quoted. In a more general signification, the appellation Enthymeme is used for a simple enunciation, in the Gnomon on Pom. vi. 17, u Ye were the servants of sin, but now ye have become obedient to righteousness.”

EPANALEPSIS is, when the same Verb, or the same words, two or more, are in the beginning of the preceding and in the end [immediately or mediately] of the following member: or, when the Antecedent is repeated after a Parenthesis: e. g. — John xiv. 11, kigrsvsr's /xoi on syu sv ru Harpi, xai 6 Harrjp sv s/xor si ds /^, did rd spya avrd rticrsvsrs /ioi. — Pom. viii. 1—4, Ovdsv dpa vvv zardzpiixa roTg sv

XpiGru ’i //Gov, xard Gapxa rrspirrarovGiv, roTg [hri xurd Gapxa rrspinarovoiv, u The Parenthesis is closed by the Epanelepsis, and the words, dXXd zard nvsvpLu complete tlie sentence” (language, sentiment expressed). — 1 Cor. iv. 11, 13, dyj>i rrjg dpn upag — sue dpn. —

Glassies L. c. 1994, and Bauer’s Philol. Thucyd. Pauli, ch. xiii. 2, 6, pp. 278, 279.

EPANODOS is the repetition of the same words [either the same as to sound or as to sense] in an inverted order: e.g. — Gal. ii.

17, rb rrvsvpija r/jg aXydsiag , o 6 xoGfiog (1) ov dvvarai XaBsTv , on — (2) ov yivuGxst avrb. (2) v/xsTg ds yivucxsrs a vrb (i) on <xap v[uv [Tsvsi^ %al sv viuv serai. Comp, a kindred passage, Gal. iii. 21, and Gnom. — 1 John i. 1, 2, 6 drr dpyfg, b dzr\xoafj.sV) za) /j^aprvpov/j.sa^ xai drrayysX- Xopiisv vpuv — nng rpv — Comp, the Gnom. See Glassius, L. c. pp. 1994, 1995.

INDEX OF TECHNICAL TERMS

EPEXEGESIS, orEXERGASIA, is an explanation expressed, in the very context of the same sentence or speech, showing what signification the sacred writer assigned to any word, or what notion is to be attached to his own words according to his own mind: for instance — Mark vii. 2, x otvaTg yjpsi<, tout sgtiv dvinroig. — 1 Cor. iv. 9, rti %(jG[j,u) (viz.) xa/ dyytXoig xa/ avOpdnoig.

EPICRISIS is an enunciation added to a sentence or speech, whereby the thing which is in hand may be more clearly understood. It is for the most part derived “ from the causes, the place, the occasions, the ends, the effects, the impediments, of things, actions, and speeches.” — The Gnom. on John i. 24 : e.g. — John v. 39, 40, ’Epeware rag ypu<pdg — s^s/v, [there is added the Epicrisis, which approves of the u search” and hope (of finding eternal life in them) on the part of the Jews] xa/' sxzTvai e/Giv a / /xaprvpovGai rrspi f/aoD* [there follows the second Epicrisis, which shows their defect,] xa l ov QzXzrz sXd sTv npog /Ag, iva syyjrs. — Ch. xii. 37, rocaZra ds aZroZ

Grj/xzTa ‘TrsftoirjHorog z^poG&zv avruv ovx etftGrsvov tig avrov’ it may in this place be expressed by the ordinary expression, A remark of ilie Evangelist.

EPIPHONEMA is an exclamation subjoined after a narrative or demonstration of a weighty matter: as — Matt. xi. 15, 6 tyuv wra axous/i', dxousrw; Rev. ii. 7, 11, 17, etc. — Rom. xi. 33, Tn fiddog gtXovtov xai cocpiag xa t yvo uGscug ©soD. — See Gnom. on Rom. i. 15, note, ouru.

EPITASIS is, when to a word or enunciation already set forth, there is added in the following enunciations, or in the continuation of the discussion, some emphatic increase, or any sort of explanation: e.g. — Mark x. 43, sgtcu didxovog Z/auv; ver. 44, sgtcu rrdvruv doZXog. The sense is here again, sGrai doZXog vftciv, but there is added the Epitasis, viz. <xdvrm. — Acts vii. 5, xa i oux sdcjxsv avrfi xXripovofjjiuv iv aurjj — there is added the Epitasis, /3^aa srodog. — 2

Cor. iii. 5, 6, i] ixavori jg ti/ujuv ix roZ © sou; there is added the Epitasis, og xa/ ixdvuGsv i )/xdg diuxovovg. At times a statement or assertion is put twice; first simply, afterwards with Epitasis, as in John xiii. 34, iva dyandre dXXvjXoZg — iva xa/' Z,as7g ayacrarg a XXijXovg. See Gliom. on this passage.

EPITHERAPIA is, if we add universally (or, in general terms) to what we have said a declaration (explanation) of our feeling towards our readers or hearers; or if we subjoin some mitigation or softening qualification to those things, whereby modesty, shame (respectful feeling), and gentleness might seem to be injured: as — Phil. iv. 10, e<p <p xa/ sppovzTrt, 7}xatp£?Gt)s de. — See Gnom. Comp, the Title Protherapia.

OCCURRING THROUGHOUT THE GNOMON.

EPIZEUXIS is, that which repeats with force the same word in the same sentence in continuation: e.g. — Matt, xxiii. 37, 'I epovffuXrj/Ay 'ispovffaXri/jj, j) d^oxrsvouaa rovg tfpotprjrug. — Mark v. 41 ; u Jesus in awakening the dead did not employ Epizeuxis.” See Gnom. — • Luke viii. 24, scr/ffrara, gV/tfrara, avoXkvfi tQu. — John i. 52,

ETHOS, r\6og, is, when an orator or sacred writer manifests the disposition of his mind, and an affection and bias of his mind [prudence, probity, modesty, or benevolence], whether that feeling be permanent, or more specially appertaining to the thing and case for the time being concerned; and therefore it discloses a feeling kindly, mild, and favourable. “ No book in the world is on a level

with Scripture even as regards rd si xai nady, the manners and affections.” The Gnom. on Acts xx. 37. The sacred writers either manifest the disposition of their own mind, or of those whom they introduce speaking or acting. — Acts xxiii. 5, ovx fide/u adsXpoi, on zff-iv dpyjzpzbg. This phrase expresses the varied rjdog of the apostle. See Gnom. So Paul often betrays the disposition or affection of his mind by his phraseology concerning the giving of thanks, Rom. vi. 17, vii. 25; 1 Cor. xv. 57 ; 2 Cor. ii. 14, so as that we may understand that Paul refers (ascribes) all things to God, and returns thanks therefore for all things. Often Ethos lies hid in particles: Luke x. 29 ; Acts xxi. 39, “The fatherly gentleness of Paul may be inferred from the repetition of the particles si xai; 2 Cor. vii. 8, 12 ; a passage most full of apostolical ^og.” See the Gnom. ; and comp, what is contained in Bengel’s Preface, § xv. p. xxxix. xl., and Ernesti Init. Rhet. P. I. sect. i. ch. ix. de Moribus, p. 55, etc., and Burke’s Evangel. Fingerzeig, Tom. vi. p. 2, Yorrede, sect. 270, etc.

ETHOPGEIA paints the disposition of the mind, whether it he permanent, or more specially belong to the thing and case for the time being, in the manner in which we are wont to discover it for the most part by outward signs, as by the expression of countenance, the voice, the gesture, the clothing, etc. — Luke xviii. 9, etc. ; there is here an Ethopceia in the parable of the Pharisee and publican. See Glassius’ Phil. S. L. Y. Tract, ii. ch. vii. p. 2043. — 1 Pet. iii. 3, The apostle, wishing to advise women that they should show the disposition of the mind in the external costume, depicts the Very kinds of woman’s costume.

EUPPIEMISM, or EUPHEMY, is when an odious or disagreeable subject, or one, the strict designation of which might be attended with some degree of offensiveness, is expressed in more gentle or less strictly literal words, or is almost left to be understood: e.g. — ■

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Matt. viii. 11, where Jesus prefers to use this circumlocution to designate the Gentiles, iroXXol dFo dvaroXuv %ai dun/^Sjv — inasmuch as they who were present seemed unequal [as being full of Jewish prejudices] to bear this promise given to the Gentiles. Comp. Acts ii. 39, <77 roTg fig punpav. The third Index of the Gnomon quotes

a number of passages. Refer to this head also the modest, decorous language (verecundiam) of Scripture, which the Gnomon praises, upon Acts ii. 30, the note upon xapnot r^g offcpvog. Comp, the Preface of Bengel, § xv., and the Title, Ethos, above; and Periphrasis, below.

EXERGASIA. — See the Title, Epexegesis.

EXTENUATIO. — See the Title, Litotes.

FIGURA. — A rhetorical Figure, is a certain kind of change of the ordinary and simple language otherwise used, attended with an accession of power. u Moreover that power is twofold. For either it makes the language sweeter, or more weighty, and on both accounts imparts Ornament to the language. Furthermore, Figures impart sweetness, either by a certain kind of sound, or by the sense, or by the copiousness thus produced: for both certain sounds naturally delight the ears and minds of hearers; and a certain conformation of the sentences is sweeter than a different one; in fine, copiousness of expression naturally charms us all. Moreover, Figures have the effect of producing Gravity, either by that same copiousness, if it serves to increase and accumulate the particulars of a subject, or else by moving some mental affection. In fine, Figure is itself double; the one in the words, the other in the sentiments [termed respectively, Figures of diction, and Figures of sentiment]. Ernesti Init. Rhet. P. II. ch. iii. p. 166. Comp. Glassii Phil. S. L. Y. Tract, ii. p. m. 1989, etc.

GNOME. — A Gnome is a universal sentiment, which appertains to life and human actions, or is at least conjoined with human affairs in some way or other [Ernesti In. Eh. § 148] : e.g. — 2 Thess. iii. 10, u rig ou 6sX u epyufyaOui, (crib's iffd/STU. — 1 Cor. vi. 12 ; Often Paul gives utterance in the first person singular to sentiments which have tile force of a Gnome, as, cravra /uo / g^effr/v, aXX' ou rravra cv/jjtpipei. The sacred writings are so pregnantly full of the best things, that these constitute, as it were, certain continued sentiments, either openly set forth in the form of gnomes, or else such as, though they be clothed with circumstantial particulars, and as it were applied to individual cases [ Noemata ], yet can be readily reduced to a general dogma or sentiment [ Gnome'] . Flacius’ Clavis Script. P. ii. p. 233. Comp. Caldenbachii. Comp. Rhet. L. iii. ch. xxii.

OCCURRING THROUGHOUT THE GNOMON.

GRADATIO, so called, occurs, when we progress as it were bjr steps from the lowest to the highest point: e.g. — Acts vii. 35, apy^ovra y.ai dixaer/jv; rovrov 6 0 sog &p%9]ybv zai Xvrpurriv a<r'stirsiXsv. Gliom. on the passage. — 1 Cor. i. 12, ’Eyw fi'sv sifii n auXov, syw de ’ Aero XX w, syu bs Kr^a, syu bs Xpitirov. — Ch. iv. 8, v\hy\ xsKopsti/jj'svoi stirs, yjb7j s<7rXour years, ywpig y/uciv sfiaeiX shears. — 2 Cor. vii. 2, oubsvu ybixyti a^sv, ovb'svu spQsipa/xsv, ovb'sva STrXsovsKrytiafAsv.

Gradation [according to the definition of Morhofius, in Del. Orat. pp. 190, 191] is twofold: “ gradation by ascent, or increase; and gradation by descent, or decrease.”

HEBRAISM. — The Greek language of the New Testament is tinged with Hebraism. Gnom. Pref. § xiv. pp. xxxvii. xxxviii. ; App. Crit. p. 488, § v. : u It hebraizes Gnom. on Rom. ix. 8. The diction of the New Testament is not pure Greek; and it imitates the Hebrew usage,

1) In single words ; e.g. — 6 M seeiag, John i. 42 ; laravag, Matt, iv. 10 ; ' AXXrfXo'ji a, Rev. xix. 1 ; rrdeya, Luke ii. 41 ; ’ ~E[j,fAavo\)v\X, Matt. i. 23.

2) In forms of speech and phrases; for instance, — ajfia hyssiv, for to kill , Matt, xxiii. 35. Also s%sp%se6ai Jg otipiiog rmg, for, to be begotten or born of a person , Heb. vii. 5 ; vibg Tsswyg, worthy of hell , Matt, xxiii. 15.

3) In grammatical figures ; e.g. — Enallage, the putting of the abstract for the concrete, axpofiveriu, i.e. the uncircumcised , Rom. ii. 26 ; rrspiro/xri , he. the circumcised , ch. iii. 30 : Pleonasm (see the Title, Pleonasm ) ; Ellipsis (see Ellipsis) ; Hypallage (see Hypallage).

4) In the universal (general) form of the Language. Ernesti Inst. Int. p. 43, etc., § 8, etc. The book of John Olearius de Stilo N. T., Sect. Didact. Membr . ii. pp. 232, 233.

It is also Hebraism, if the Greek words have not that signification in the New Testament which the usage of pure Greek authors assigns to them, but that which is in those Hebrew words, the jdace of which is sustained by the Greek words (which are represented by the Greek words) : Ernesti, 1. c. § 9, 10 : e.g. — py^a, Luke i. 37, as the Hebr. “Dl, a word, put for a thing or business; tintpfiu, 2 Cor. xi. 22, as JDT, for posterity, etc. See Olearius, L. c. p. 241, etc.

HENDIADYS (or h bid bvorf) is a grammatical figure in Syntax, when one thing is enunciated by two words; a thing which may happen in various ways.

I. When one thing is expressed by two words, whether synonymous, or of distinct signification; so that the one of them sustains the part of an Adjective, and has the signification of one.

II. When two Substantives are so connected by the copula and,

INDEX OF TECHNICAL TERMS

that, the reader may understand, that the one of them ought to he explained by the Genitive.

III. When the same thing occurs in the case of Verbs, so that the one Verb obtains the signification of an adverb; e.g. — Acts ix. 31, o/xo5o/xou/xgva/ (or oi‘/.odolixo\jfxsvri) xa/' rropevofievai (or eropsvo/xsvri), i.e. u the Churches were progressively edified.” (See III.) — Acts xxiii. 6, <7rspi eXeridog xa/' d'juerdGiug vsy.puv syu xpivo/xai, u Concerning the hope and the resurrection I am on my trial, i.e. concerning the resurrection which is hoped for (See I.), or, concerning the hope of the resurrection. (See II.) — Rom. ii. 20, tyovra rfjv /xoppwffiv ryj g yvu/ffs cog xa/' rrtg aXyOelag, — the form or outline of knowledge and of truth, i.e. of accurate (or orthodox) knowledge. (See I.) — 1 Tim. i. 4, ju^d'e rrpoeeyji v /xbOoig xa/ ysviaXoy/aig dxtpdvroig, — to fables and genealogies, i.e. to genealogies of fables, never to be ended. For the apostle speaks of the genealogies of the ^ Eons, which are nothing but fables. (See II.) — 2 Tim. iv. 1, xara ty\v e<ri(pdvsiav ccbrob xa/ rrjv (3ocffiXe/ocv abrob. In this passage, enupdveia and (3u<n\sia form an ev did, dvoTv, that the sense may be, according to the revelation of the kingdom. (See II.)

HOMQEOTELEUTA [Gnom. on Matt. ii. 6, note, yr\ Tou&z] occur, when two or more words end alike, and they are for the most part also IIoM(EOPTOTA (in the same case) : e.g. — Rom. xii. 15, yocipsiv [xzrd yuipovrcov xa/' xXa/g/v fxtrd xXcuovrm.

HOMONYM Y is, if things diverse in nature are called by one name [by Analogy, i.e. comparison or proportion] ; and Homonyms, as they are called, are those things of which the name alone is common, but the aspect or relation of the nature, connected with that name, is different. [The Minerva of Sanctius, L. IY. ch. xiv. p. 741, etc.] Gnom. on 1 Cor. viii. 5 ; Heb. ii. 7.

HYP ALL AGE is a change or transposition of words of that kind, whereby there is said of the one what ought to be said of the other, or there is attributed to the one what ought to be attributed to the other: e.g. — Matt. x. 15, Gnom. Acts v. 20, cram* rd py/xura rrig ^U7ig rai jrqg, u all the words of this life,” i.e. all these words of life. The Gnom. on this passage observes, u So among the Hebrews the Adjective is often applied to the latter Substantive.” — Ch. xxi. 3, dvapavsvrtg ds rfy Kvxpov, “ when we had appeared to Cyprus,” i.e. ivhen Cyprus had appeared to us. — Rom. vii. 24, rig /x g pbesrai ix rob ffd/xurog rob Quvdrov robrov; i.e. from this body of death. — Ch. xv. 19, worg fie aero T tpovactXrifx xui x-jxaw,ag yjpi rob T XXvpixob <rs'rXr,puxsvai rb tbayys’kiov rob Xpiarob, i.e. I filled with the Gospel of Christ Jerusalem, etc. — Heb. xiii. 2, g XaOov nveg ^evieoevreg dyysXoug, for Xadovreg i^svrrav. See Gnom. — James ii. 17, j } ret tsng — n xpd sen xa.§ eaurijv. See Gnom. on ch. iii. 4, and Heb. ix. 23. See C. L. Bauer’s Philol. Thuc. Pauli, ch. xii. de Ilypallage, p. 2G3, etc.

OCCURRING THROUGHOUT THE GNOMON.

HYPERBATON is the figure of speech used, when words are transposed contrary to their wonted or most natural order of construction: e.g. — Mark ix. 20, xa/ Y\vsyxuv uvrov (the boy) npbg ui iror (Jesus) xa/ idojv (the boy) uvrov (Jesus) svQ'sug rb nvsv/uu strnupu^sv uvrov (the boy) xa/' nsauv (the boy) ini r^jgyijg. The language is so trained, that either we must put idbv for Iduv [thus it might be referred to nvs D/xa], OR we must suppose a Transposition of the several members, which was the opinion of Bengel in the Gnom. See also ch. xvi. 1 ; 1 John ii. 24, 27. — Rev. xiii. 3, 8, and the Gnom. on the passages quoted. Comp, the Title Hypallage.

HYPERBOLE is, when the Writer is found to have said more, with a view to enlarging or diminishing a thing, than he intends to be understood. — John xii. 19, ids 6 xbcfjjog on/au uvrov unij/Jev. u An indignant Hyperbole.” Gnom. In the statements put forth by Jesus and His apostles there often seems to be an Hyperbole, where there is none: e.g. — Mark xvi. 15, nopsvdsvrsg sic rbv cinuvru,

xr,pv^urs rb svuyy'sXiov nuffyj rr\ xrltiei. — Luke vi. 23 ; 1 Cor. XV. 52. See Gnom. I should be sorry, however, to eliminate (banish) all Hyperboles out of the New Testament. For u they are proved to have place” [as Ernesti In. Rh. § 335, p. 165, rightly observes, and as we shall make evident by examples] — 1) If they possess, as it were, the force of proverbs; and when this is so, nothing save what is excellent [or else unusual] is understood in any kind; as, Matt. xxi. 13, v/xsTg ds uvrbv (olxov) enoirjffurs 6ny]Xuiov A'fiffruv. — John iii.

26, 32, xa/ nuvrsg spypvrui npbg uvrbv. — xa/ rr\v fiuprvpluv uvrov ovdslg \u/j,(3uvsi. 2) When the thing itself has exceeded its natural limit, so that the Hyperbole may seem to have arisen out of the facts ; as in Luke xviii. 5, ivu slg rsXog ipypiTsv^ vnuniuZri [is. u An Hyperbole appropriate to the character of a judge who was unjust and impatient.”— See Gnom. 3) When a more vehement feeling has generated them, than which nothing is more effective towards softening every kind of harshness in tropes, and also in figures ; as, Heb. vii.

27, og ovx sysi xutf iyjj'spuv uvuyxr\v. See Gnom. — Ch. x. 1, 6vff!utg ug

• npofftpspovoiv slg rb dirivezsg . To this also may be referred those

phrases, John iii, 26, 32. — Comp. Kinderling’s Grundsatze der Beredsamkeit, § 138, p. 110.

HYPOTYPOSIS is, when a thing done is so expressed in words as to seem to be placed under one’s eyes; as, — Heb. xii. 16, m ng rropvoCy rj (3e(37}\og ug ’H tfaD, og uvrl fipuasug [uug unsdoro ru npuroroxiu uvrov. u A graphic Hypotyposis of a profane mind.” See Gnom.

HYSTERON PROTERON is a species of Hyperbaton, when the one of two members is put in the former place, which seemed to require being put in the latter place. In the New Testament hardly, and scarcely even hardly, is there to be found a genuine

INDEX OF TECHNICAL TERMS

Ilysteron Proteron, inasmuch as Sacred Scripture (1) either maintains the order of the things in opposition to the order of time, — (2) or else uses an inverted Chiasmus, which has in it nothing of the nature of a blemish, nay, even somewhat of elegance, as we have demonstrated above: e.g. — (1.) Phil. iii. 19, uv rh reXog a< r&Xuu — a The mention of the end, which, one might think, ought to have been put in the last place, is put before the other things, in order that these latter may be read with the greater horror.” — Gnom. on the passage. (2.) Heb. iii. 8, etc., is not a Hysteron Proteron, as Junius calls it, but an inverted Chiasmus. See Gnom. — Rom. xiii. 9, Paul recounting the commandments in a somewhat free order, places the sixth after the seventh. Comp. Bauer’s Philol. Thucyd. Pauli, ch. xiii. 3, p. 280, etc.

IDIOMA or IDIOTISMUS. — The term Idiom is taken in more than one sense. u For at one time it denotes the native and peculiar usage of any language; at another time, the peculiar phraseology or usage of speech in any author ” [G. H. Ursini, Institt. Lat. linguae, P. ii. pp. 582, 583]. — See Gnom. on Matt. xvi. 13, note, rbv Tibv rou uvQpunov, at the end; Luke vii. 30 ; Rom. vi. 17.

IRONY is a Trope, arising from the disjunction of things, and is applied to the case where a word or phrase is employed contrary to that which ought to be understood; or, where the sense of a word or phrase employed is contrary to the strict signification. Moreover, Irony is twofold: The one, which has in it nothing of mockery, but, on the contrary, very much of suavity, — John ix. 27, xai ii/jjsTg 6eXe rt avrov fiaOrjrai yevzodui; u A becoming and sweet Irony.” See Gnom. The other, which is employed in mockery, — Mark XV. 29, ova/ o xaraXvwv rbv vaov, xai s v rp/oiv ^utpu/g o/xodo/jvuv.

H0O2. — See the Title Ethos, above.

LITOTES is, when we say less than we wish to be understood: and so far, indeed, Litotes does not seem to differ from that kind of Hyperbole which has the effect of diminishing a thing; but in this, generally, Litotes, and Hyperbole that diminishes, differ, in that the former has the effect of imparting Ethos, the latter, Pathos. [See the Titles Ethos and Pathos!] Therefore Litotes, when it seems to diminish, often has the effect of increasing a thing: as, when negative terms are put for their contraries, which are affirmative; for we signify more than we express, as Vossius rightly observes, by the negation of a contrary. It may be also ironical: hence it is that some refer it universally to Irony, but with less accuracy.

Litotes, Milucig, Ta-re/W/c, Extenuatio, which are severally

OCCURRING THROUGHOUT THE GNOMON,

referred to everywhere in the Gnomon, scarcely if at all differ from one another. Let us run through examples.

Litotes is referred to in the Gnomon on John vi. 37, rou Ipyofjj&vov npoc [ms ob [M7i ix(3dXoj s£u, i.e. I will receive and defend in all icays: Acts xxvi. 19, obz sysvojxrjv ansiQrig rp obpavioj onraffia, u I did not become disobedient, i.e. I ivas forthwith altogether obedient. — Lorn. x. 2 ; 1 John iii. 17 ; Philem. ver. 11. — Msioxsig is referred to, — Luke xvii. 9, ob 8ozu: 1 Cor. ix. 17, szuv, willing, i.e. gratuitously. — Tanstvuaig is referred to, — Acts x. 47, (aj?r/ r'o vdup KuXbdai hbvarat rig — Water, for baptism; ch. xxii. 18, ob napads^ovrai sou rr,v fiaprvptav ns pi sfjjQv: Kom. y. 5, ob zarawybni, maketh not ashamed, i.e. produces the highest glorying. — Extenuatio is referred to, — Heb. ix. 13, r'o alpa rabpuv za'i rpayuv, “ the bloood of bulls and goats, i.e. sacrifices.

LOCUTIO CONCISA.— See the Title Concisa Locutio.

MEinsis. — See the Title Litotes; and compare Bauer’s Pliilol. Thucyd. Pauli, ch. xi. p. 262.

METALEPSIS is a double or manifold Trope in the same word or phrase; whether of such a kind as that the same Trope is multiplied, or that two different Tropes concur: Ernesti In. Rh. § 332, p. 163 : e.g. — Acts xx. 25, obzsn b-^piG&s r'o npoffunov [lov b/MsTg ndvrsg, h dig 8ir,X6o'j zrjpbcffuv rr\v fiaSiXsiav rob ®sob. There is a double METO- NYMY of the Consequent for the Antecedent: 1) Such things are about to befall me, that I am hardly, if at all, likely to return; 2) if even I were ever so likely to return, yet ye yourselves, after so long an interval of time, will almost all be dead or removed elsewhere. Instead of these two Antecedents there is put the Consesequent, ye shall not see my face. Comp, the Gnom. — 1 Pet. v. 3 ; 1 John y. 7, on rpsTg siaiv — sv rp yp: ( — Rev. xiii. 18, apiQ[Mog yap, z.r.x.) See Gnom.

METAPHOR A, or TRANSLATIO, is the change of the strict signification into an alien one on account of a similarity which exists between the things. Therefore in every Metaphor there is a similarity, wdiich is reduced into and completely included in one word, upon the foundation of which it as it were depends. — Ernesti In.Rh. p. 154, etc. — Examples: Matt. xvi. 18, 19, sni rabrp

rp nsrpcp o)zoho[My\6(j) [lov rr\v szzXyjffiav, zai nbXai "Adou ob xariGydxSovmv abryjg • xaJ duiGu ffoi rag xXsTg rSjg (SaGiXsiag rob v obpavuv. A Metaphor from architecture. — 2 Cor. v. 1, olbafxsv yap — o'txia rob ffxfivovg zaraXvdp, — “ This Metaphor from his own trade might the more affect Paul, who was a tent-maker.” The Gnom. on the passage. — 1 Tim. vi. 19, anoQriffavptfyvrag savroTg Qs/msX/ov xaXov, — u All accumulated Metaphor, which causes neither tsedium nor obscurity, but tends to im-

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part force and elegance.” — 2 Tim. iv. 7 : The subject having been twice expressed by a Metaphor, rbv dyuva — rbv dpo/xov, is in the third place expressed in plain (unmetaphorical) terms, rrtv vlor/v rsrr\pv\xa. Comp, the Titles, Allegory, Metonymy, Synecdoche.

METONYMY is a mode of speaking, whereby the one of those things, which are conjoined by some external relation, is put for the other; or also so, that the other requires to be understood together with itself. And it is fourfold: Metonymy of Cause — of Effect — of the Subject — of the Adjunct. There are some who also add to these Metonymy of the Antecedent (i.e. for the Consequent ) and Metonymy of the Consequent (i.e. for the Antecedent) ; a kind of Metonymy which may be conveniently referred to Metonymy of Cause or of Effect. — Examples: The Consequent for the Antecedent, — Euke iv. 23, TcdvTug spsrrs /xot ty} v KapafioXh ravrriv. See Gnom. on this place; also: “ the fame concerning a thing, instead of the thing itself, which is about to produce the fame,” or rumour: 2 Cor. xi. 10, 7) xavyyiGig abryi ou <ppa.y7]fferai sic g//i, i.e. u hereafter I will not be a whit more burdensome, it shall be so that,” etc. : Gal. iii. 17, diryJrizriv — vo/xog ovx dxvpoT, i.e. The Law does not confer the inheritance; therefore it does not make void the covenant. — The Antecedent for the Consequent: Rom. ii. 21, 6 oh diddcxuv eTspov, Gsavrbv oil dibdaxsig; i.e. Thou dost not teach, and thou dost not do those things which thou oughtest to have taught thyself: also, Gal. ii. 10, fiovov ruv KTuyfiv iva fj.vYi^ovsvufxsvy o xa / effcrovdoMfu — But Paul was anxious not merely to remember, but to relieve and assist: also, Phil. iii. 2, ftXsnsrt — (3Xsttsts, i.e. Ye see and will beware of. — The Metonymy of the Subject and Adjunct: Luke i. 35, bha^ig v-^igtov snicxiaGsi aot. The power of the Highest, for, the Highest, whose 'power is infinite. — John iii. 27, sx ro\j ovpavov. The heaven, for Him who dwells in the heavens. — Acts xxvii. 9, did to xai ty\ v vriGreiav %dri Kups'kYiXvQsvcu. The adjunct of time for the time. — 1 Thess. v. 19, to cm0/4a ^ g(3svvvts. The Spirit, for the gifts, which lie imparts. — Instead of the Concrete, i.e. instead of that to which anything is attributed, the Abstract is put, i.e. the Attribute itself: for instance, — Epll. V. 13, crav yap TO (pavspo'j,asvovy (pug sgti. See Gnom. — See further observations on the subject in a lengthened Treatise on Metonymy in Bauer, Pliilol. Time. Pauli, ch. xi. p. 224, etc.

MIMESIS is, when we either refer to, or repeat, the words of another, which we either disapprove of, or desire to refute; for example, — 1 Cor. XV. 32, si vsxpoi ovx sysipovTui, pdyu^sv xai c/w/xev, avpiov yap dcro()vi)ffxoij,sv. — 2 Cor. X. 1, 10, racrsi vbg — on ai /Isv g-r/ffroXa/, <pr,ffiy (3aps7ai — s^o-Asvrifisvog. — Phil. iii. 4, 5. See Gnom. — Col. ii. 21.

It is also Mimesis, when we delicately (acutely) allude to a word which another is wont to use, for the sake of directing him aright; as in the passage, 2 Cor. x. 1, og xutu xpoouxov /x'sv Tacrsmg iv b/iiv:

OCCURRING THROUGHOUT THE GNOMON.

with which comp. ver. 10, 57 & -ra pov<*ia rou gu/ulutos. — Gal. vi. 2, aWvjXcov rd /3ap? j — rov vo/xov rou Xpicrov. See Gnom. — Comp, the Title Asteismus.

MODALIS SERMO. — When Propositions or Enunciations are modal, i.e. u Such as are not enunciated simply, but in such a way as that the mode should be at the same time explained in which it is necessary that the thing should be done, or in which it can be done, or cannot be done, and lastly, the mode in which the Predicate agrees with the Subject” [Ernesti Init. doct. solid, p. 323], it is a Sermo Modalis; viz. when categorical propositions are not put forth categorically (absolutely) and nakedly, but with the intimation of affection, thanksgiving, wishes, or prayers, etc. Whereas Paul might have said to the Romans, Ye were the servants of sin, he uses the moral Mode; Thanks be to God that, whereas ye were the servants of sin, ye now have obeyed righteousness. And, furthermore, what is intimated by this mode of speaking is taught us in the Gnomon on Rom. vi. 17. Comp. 1 Cor. xv. 57 ; 1 Pet. i. 3. — Matt. xxvi. 25 : If I answer to one who asks me a question, 2i) g/Va$, thou hast said, — I consider his interrogation as a positive proposition, to which I have only to add my vote of assent. To the question, Is Judas the traitor? the answer, which is as it were elliptical, may be thus supplied: Yes, Judas is the Traitor, thou art right. — Col. iv. 13 : The apostle from affection says, juaprvpu yap abrtt on — for, avr'og yap fysi. — 2 Tim. i. 16 : The apostle might have said simply, Onesiphorus nobly stood by me; but a feeling of affection causes him to use the Mode, “ May the Lord grant mercy [to Onesiphorus himself and ] to the house of Onesiphorus.” — Comp, the Title Syncategorema.

NOEMA is a Gnome transferred to person, time, or place; i.e. a sentiment which appertains to life and human actions, etc., applied to the particular case for the time being; as, — 1 Cor. vi. 12, navra fjjoi s^scnv, aW’ ov Kuvra Gvfupspsr This is a Noema, which has the force of a Gnome. Benge l has used this term frequently throughout the Gnomon in a wider sense for any sentiment or enunciation, which is contained in the words of Scripture; — for instance, Rom. i. 1, T. II. pp. 1, 2, u the correspondence of the Noemata (thoughts) and modes of expression.” — Ch. iii. 2, T. II. p. 20, “ideas (noemata) extremely suggestive.” — Ch. xii. 1, T. II. pp. 79, 80. — Comp, the Title Gnome.

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is called bnoyopci) the latter, avdvff o<popa [Ernesti In. Rh. § 356, p. 174 ; Glassius’ Phil. S. L. Y. Tract. II. ch. vi. p. 2036] ; — for instance, 1 Cor. XV. 35, a\}’ epe? rig, <7 rug syzlpovrai oi vzy.poi; rro'iu d'e cu/ian tpX'Qvrcu; x.r.A. — By Synecdoche Anthypophora is also called Occupatio'; — for instance, in Acts ii. 23, rovrov rji wpiGfievy xai

iii. 17. See Gnom.

ORATIO SEMIDUPLEX.— See Title Semiduplex Oratio.

OXYMORON is, when contraries are acutely (cleverly) and wisely conjoined; or when the same thing is acutely (cleverly) denied, as it were, regarding itself. — Acts v. 41, on vrrep too ovofiarog xar9)%/u>07j<rav an^ atrOqvat. u It is truly the height of dignity to be treated with indignity for Christ’s sake.” — Glassius’ Phil. S. L. Y. Tract. II. ch. 7, p. m. 2046. — Rom. i. 20, rd yap dopara abrob — xado parcel. See the Gnom. on this passage. — 1 Cor. ix. 17, it yap sxojv [i.e. gratis, without charge or wages ] roZro xpacGu, /xurOov {wages) zyo). See Gnom.

PARABOLA. — The Parable is a Discourse, which, in the form of a fiction, but one resembling a true story, taken from the things of everyday life, vividly represents unknown or moral Truths. It closely approaches to Allegory; but differs from Fable, which is the narrative of something imaginary, such as has never happened, and is not possible, and therefore is not like a true history. Therefore, that I may suggest this in passing, the noble character and province of Sacred Parables ought not to have been lowered to the petty notion of the latter (the Fable) by C. F. Barth, in his Germ. Yers. of the New Testament, entitled, die neueste Offenbarungen Gottes in Briefen und Erzahlungen, who for the most part lias followed Lowth in this respect [Academic Lectures on the Sacred Poetry of the Hebrews, P. 1, Prael. x. p. 213]. The Parables of our gracious Lord, even in this respect, carry off the palm of superiority from other (not to say Fables, but even) Parables, in that the things which they represent are divine and spiritual, appertaining to the kingdom of God, its economy, and the salvation of souls. See e.g. — Matt. xiii. 18, 20, 21, 22, 25, etc., for it is not necessary to recount particular instances; nor is there any occasion that I should quote passages of the Gnomon. But as yet there remains a suggestion which it seems well to make. Whereas a Tyre is a certain thing actually performed or done, not invented or imagined, whereby some other thing which is future is prefigured, nor can the Parable be said not to differ from the Type, yet it is to be observed, that the Word, Parable, taken in a broader sense, sustains even the notion of a Type. — Heb. xi. 19 (Abraham received back Isaac from the dead sv ‘rapa(3o Xr). It is also used in the

OCCURRING THROUGHOUT THE GNOMON.

New Testament either for any acute or figurative expression; e.g. — Matt. xv. 15 [Comp, the Gnom.] ; or for any comparison or simile, Mark iii. 23 ; or, for a Proverb, TWO, Luke iv. 23. See Gnom.

PAREGMENON is the conjunction of Conjugates, also of simple words and their compounds. These are instances of both kinds: — 1 Cor. xi. 29, etc., xpi[i, a savrti i<$Qhi zai nivei, firi biazp'ivm rb aufLci. — James ii. 4, v.ai ou diszpidrirs iv eavroTg, zai iysvsff&s zpirai diaXoyiofjuwv trovripuv. These are instances of the latter kind: — Acts viii. 30, a pa yi yivdffzeig a dvayivdszug; — Rom. ii. 1, nag 6 xpfvwv’ iv w yap y.plvug rbv srepov, ffeavrbv zarazp/vsig. Ta ds avrd rrpdcatig o zplvojv. — 1 John iii. 20, bn idv zarayiv&GZYi — zai yivuitrxei rrdvra. See Gnom. on the passage. — See Ernesti In. Rh. § 342, p. 168 ; and comp, the Title Paronomasia below.

PARELKON is a species of Pleonasm, when a term is set down, the omission of which would leave the sentence still in some measure complete, but the introduction of which makes the language elegant, emphatical, sweet, and marked by characteristic feeling, etc. : e.g. — Luke xii. 37, “ The participle 'irapiXQuv is redundant also ch. xviii. 5, ip^o/uivi j; also Acts xvi. 3, XaBuv; also 1 Cor. vi. 15, dpag, u But there is in this participle the highest degree of ivapye/a (< distinctness ), depicting as it were the unworthiness of such an act.” See Gnom. — John vi. 15, ’I yjaoug ovv — avrbg povog. A vrbg is elegantly redundant.

PARENTHESIS, Interposition is, when the current of the language (sentence) is so interrupted or divided by the interposition of another sentence, or more sentences than one, that the intervening sentences require to be considered separately. In the New Testament Greek it is wont to be marked by commas, and still more by colons. See Ed. Bengefi 1753, Admonit. p. 15, § 5. After the end of the Parenthesis the (leading) word (verb) is either repeated, or is then, and not till then, put down: e.g. — Mark vii. 3, 4, oi yap <3?apiffa?oi — zai yakxiw zai z7jvuv, forms a Parenthesis. See Gnom/ on Mark vii. 1. — John i. 24, zai oi — <E wpufa/wv, forms a Parenthesis. See Gnom. on the passage. — Acts i. 15, rjv re o%Xog — e 7xo<r/v, forms a Parenthesis. — Ch. ii. 8—11, axovo/xsv sxaorog — Kpijrsg xai ” A pa(3sg, forms a Parenthesis. — 1 Tim. v. 22, 23, veavrbv dyvbv rqpet — ackvslag, forms a Parenthesis. See Gnom. on the passage.

PARONOMASIA is, when the signification of a word is changed, one or two letters or syllables being either altered or transposed or added, or taken away: e.g. — 1 Cor. xi. 17, on olx s ig rb zpeirrov, aXT? eig rb qrrov cvvipyeede. — Phil. iii. 2, 3, fiXswere rr\v xararo/J.7)V f\ftt?g yap i<S{Liv i] mpiroiAri 1 Tim. Vi. 6, 9, nopnffibg fiiyag —

INDEX OF TECHNICAL TERMS

forms of diction that differ correspond to one another by some pleasant allusion, either in the letters or the syllables: for instance, — Rom. i. 29, 31, rropve/ci, rrovrip'iop — (jj£6rovg <pQ6vov, (povov, — uffui isrovg, ourvvdsrovg But as far as I know, Parechesis is not made mention of

in the Gnomon.

PATHOS is, when an orator or writer betrays or manifests a more prominent emotion and excited feeling of the mind, n dQog is also applied to the A ffection itself, which is a more vehement feeling either of any pleasure or of a pain; and its parts are four: two arising out of pleasure, love and joy; two also out of pain, hatred and sorrow. [Ernesti In. Rh. P. I. Sect. i. ch. 8, p. 48.] — Mark vii. 34, u By the verb sm w%?.v a profound affection of the mind is indicated.” See Gnom. — 2 Tim. i. 16, 18, “ An Anaphora full of pathos, duy sXsog — duty avru> 6 K vpiog sbpeTv sXeoj, depicts the joyous love of Paul towards Onesipliorus.” Comp, the Pref. of the Gnom. § xv. and the Title Ethos.

PERIPHRASIS, CIRCUITIO, are subservient, the one to copiousness, the other to suavity of ornament. The former is that which rather expresses a thing by circumlocution, than sets it forth by its own proper term, inasmuch as aiming at expanding the several words. The latter especially serves to designate the attribute of a thing: hence it calls a thing, not by its own proper word, but by a number of words; and this, for the sake of either increasing or diminishing, or at least for the sake of hiding any offence which might have existed in the strict (proper) word; or for more special reasons: e.g. — Matt. xxvi. 29, ix rovrov rov yivvr^arog rr^g a/4-rsXou. A Periphrasis for wine. See Gnom. on the passage. — Matt, xxvii. 62, ry ds sKcrvpiov. Periphrasis for the Sabbath. See Gnom. — Luke ii. 11, h 6Xu Aav/d. Periphrasis for Bethlehem. See Gnom. — 1 Thess. iv. 5, ra sdvv) ra fAri eldora rov Qeov: ver. 12, rrpog rovg e£co: ver. 13, oi Xotrroi oi /xri iyo\>ng kXrriba. A Periphrasis for the Gentiles. — Heb. i. 14, di a roiig fAeXXovrccg xXripovo/JisTv curripiav. A sweet Periphrasis for the elect. — Comp, the Title Euphemism.

PLEONASM is usually said to be employed, where the language is so abundant in respect to one or two words (e.g., A Noun, Pronoun, Verb, Adverb, etc.), that even without those words the sense would be complete: e.g. — the Substantive is redundant, when the notion of it lies hid in the Adjective, — Rom. xii. 11, ry <f--ovdy w bxvripoi. The repetition is not inelegant, as Bauer very well observes, in whose work you mav see several examples of Pleonasm. [Philol. Th. Pauli, ch. 10, p. 202, etc.]

It is also Pleonasm, when anything is expressed in a number of words and phrases, which, in the ordinary usage of speech, signify much the same thing; for instance, — Luke xviii. 34, xai uvroi ovdev

OCCURRING THROUGHOUT THE GNOMON.

robruv <ruv/]?i(x,v, xat %v ro prince tovto xexpvfA/j,evov an abruv, xal obx eyhuexov rd Xsyofieva. — John i. 20, xa / d(JjoXbyr\G g* xai obx rjpvyjGaro, xa/ w//o- X6yrtG sv. — Acts xiii. 45, en?^Gl)f]ffav tyXov xai dvr'eXeyov roTg bno too YlavXov Xeyo'jj&voiSy dvriX'eyovreg xai (3Xa<r<pr)jUjobvreg. — Phil. i. 23, noXXti /adXXov xpsTffffov. Nor, however, are such redundant expressions altogether idle or useless; since they either set forth the subject more fully, OR impart Emphasis, or prove the feeling of the speaker, or mark distribution of the members of a sentence, OR are so employed in accordance with the usage of the sacred language. [Glassius’ Philol. S. L. IV., Tract. II. concerning Pleonasm, Obs. XIII.] Pleonasm is of use both towards augmenting the force, and towards ornament, and yet not always so; but it is sometimes either in accordance with the simplicity of the most ancient language, of wdiich class there are several Pleonasms in the Hebrew tongue, and thence in that of the New Testament; OR from whatever other cause, it has arisen in the usage of speech, and is employed even by elegant speakers: for which reason it cannot be arraigned as a fault, and yet at the same time it ought not to be twisted so as to be made indicative of force or ornament. [Ernesti Instit. Interpr. N. T. P. II. c. 10, § 10, p. 194.] Let us see some examples: Luke xviii. 34, The sacred writer indicates how great was the ignorance of the disciples; but the Gnomon on the passage observes a Gradation in the several phrases, and we must altogether confess, that the very copiousness of the words here has the effect of making the narrative more perspicuous and forcible. — John i. 20, The Pleonasm makes the language more powerful. — Acts xiii. 45, The repetition of the verb is owing to a Hebraism. Comp, the Gnom. on the passage. — Phil. i. 23, The accumulated Comparative is not without emphasis. See the Gnom. on this passage, and on 2 Cor. vii. 13 ; and comp. Bauer’s Philol. Th. P. c. 6, 2, p. 67. — Another figure, which is called Hendiadys, has in it something similar to Pleonasm. As to Hendiadys see above.

PLOCE is, wLen a word is twice employed, so as that in the one instance the word itself is to be understood as meant, in the other instance an attribute of it. It almost belongs to Antanaclasis, which compare. — John iii. 31, 6 £v ex rSfc yx\g [i.e. He who is of earth in respect to natural birth and origin ], ex rr\g yr\g ear iv [i.e. is of earth in respect to disposition and, state]. See Gnom. — Ch. xix. 22, 6 ye - ypapa [I have written simply], yeypapa [i.e. I will not write otherwise].— Pom. vii. 13, aX7.a i] d/xapria [sin simply], ha pavy d/Mapria [i.e. the worst evil]. Ernesti refers also to this class the passage, John i. 10, ev rip xog/JjW ijv, xai 6 xoc/^og Bt abrov ey'evero, xat b xoapLog abrov obx eyvu [Inst. Int. N. T. p. 80].

POLYSYNDETON is a species of Pleonasm , when Conjunctions are rather frequently inserted between words or the members

INDEX OF TECHNICAL TERMS

of a sentence: e.g. — Ep. James i. 24, xarmyiss yap eavrov xal — xa/ — u The accumulation of the particles xal has great force.” The Gnom. on the passage. — Ch. iv. 13, crj/Mspov xal avpiov •7ropevffu>/jje0a — xal — xal — xal xepdrjffu/Mv. u The Polysyndeton expresses the caprice of a mind secure and indifferent.” See Gnom. and on Rev. xviii. 12, etc.— Comp, the Title Asyndeton.

PROSOPOPOEIA is a species of a somewhat bold Metaphor, when Life, Language, and other things which are peculiar to man, are attributed to fictitious things, or to those destitute of life and sense. So care is attributed to the day in Matt. vi. 34. — So Rom. vii. 1. According to the sense of the apostle, life is ascribed to the Law itself by Prosopopoeia or Personification. See Gnom. and note on Gal. iii. 15, ovdelg. — Gal. iii. 24, No/aos, the Law, is called <? raibaywyog, a schoolmaster. — It is also termed Prosopopoeia, when those long ago dead are said to discharge the office of giving testimony as though they wrere present. See Gnom. on Heb. xi. 2 ; with which comp. Luke xvi. 29.

PROTHERAPIA is, if we preface our words by intimating in general our sincere and kindly feeling towards our readers or hearers: or if, when about to speak words of a kind whereby moderation, modesty, and gentleness might seem to be injured, we guard ourselves from being misunderstood by some previous mitigation; and so effect that a more ready access is afforded to the minds of our readers or hearers: e.g. — Matt. viii. 9, The Centurion being about to say, gp/w un s^avr'ov ffrpartuirag [by which words modesty might seem to be injured], employs a Protherapia: eyu avdp'anog elfjji vno e%ov<ria'j. — Acts ii. 29, Petek, when he had to say something less favourable of David, premises a Protherapia, "A vdpeg adeXco /,

from the privileges of the Jews to reprove them [which intention seemed likely to do violence to gentleness], premises a Protherapia, ver. 1, etc. See also the Gnom. on 1 Cor. xiv. 18. Also the

Ep. of Jude, ver 1, note, rerfjpq/ievo/g; and the passages quoted in

Index III. of the Gnom. — Comp, the Title Epitherapia.

RECAPITULATION. — See the Title Anakephaksosis.

REGRESSION is the figure said to be used, when several things are either supposed or proposed [laid down as a supposition or a proposition], and then the writer goes back to explain or perfect the several particulars one by one, in an inverse order for the most part, or if it so please him, in an indiscriminate or unstudied order. So Paul, 1 Cor. xv. 13, commences a Regression, and

enumerates what he has alleged, ver. 3—11. Comp. Gnom. on

Acts i. 3, ch. iii. 16, and 2 Pet. i. 9.

OCCURRING THROUGHOUT THE GNOMON.

SEJUGATIO, or DISJUNCTION, is, when two members are proposed, both of which are afterwards more fully discussed; as, Rom. xi. 22, 7 ds ovv yjpriGrbrr\ra xai utforo/Jjiccv 0g ow srri [Av rovg /7rso6v~ rag, x.r.X. — Phil. i. 15, etc., r/v'sg fisv xa i did (pQovov xai spiv, nveg 5s xai di svdoxfa v r'ov XpiGrov xripvGGovGir oi (th 1% ipi6elug — oi ds l £ a yd^rrig. Comp.

Gnom.

SEMIDUPLEX ORATIO is that species of abbreviated mode of expression, when the relation of two members to one another is such, that the reader is to understand, that the one member is to be supplied from the other, and vice versa, i.e. mutually. The difference of Concisa Locutio (Abbreviated expression; see above) and Semiduplex Oratio consists mainly in this: that the Protasis needs to be supplied from the Apodosis, or the Apodosis from the Protasis, in A bbreviated Expression (Concisus Sermo) ; on the contrary, in Semiduplex Oratio, that the one member of the Protasis needs to be supplied from the other member of the Apodosis, and at the Same time the one member of the Apodosis must be supplied from the other member of the Protasis. In a word, Concisa Locutio puts one member, and implies the other: Semiduplex Oratio puts two members, and implies two others, either in a direct or inverse relation. [Comp, my Father’s Evang. Fingerzeig, Tom. VI. p. 2, Yorr. § 194, 195.] To any one who will attend with some degree of earnestness to this distinction, it will be evident, that it is not wholly without foundation, and that it has been observed not without good reason, by the Author of the Gnomon in arranging accurately the Index of subjects. [See Titles, Concisa Locutio — Semiduplex Oratio. ] It is not, however, to be disguised, that the Gnomon (such is the proneness of the human memory to make slips in the case of more refined distinctions) marks at some passages of the New Testament Concisa Locutio, though they evidently contain a Semiduplex Oratio; e.g. — Rom. vi. 4, ch. xv. 18; 1 Cor. x. 13; just as likewise a Semiduplex Oratio is often marked with the name of Concisus Sermo: e.g. — Matt. xiii. 49, rovg rrovyipovg lx (A gov rdv bixaiuvy i.e. (1) the bad and (2) the unjust from the midst (3) of the just and (4) good. Thou seest, Reader, two members are employed, (1) and (3) ; but two others are implied, (2) and (4). — Also Mark i. 4. Also ch. xiv. 8, 6 sg^v avrvj, IrroiriGev, that is, (1) what she had (2) she bestowed; and (3) what she could (4) she did. But let us see some examples of double-membered speech, or of Semiduplex Oratio, observed by the Author of the Gnomon: — John v. 21, uGmp yap o Tlurr\p lyslpsi rovg vtxpovg xai ^wocro/g^ ovrojg xai o T/og ovg 6e\ei ^uorroi g?: The double-membered sentence is equivalent to this:

In the same way as the Father raises the dead ( whom He will), and quickens them; so also the Son ( raises the dead) whom He will, (and) quickens them. — John viii. 28, xai an l/xavrov notu ovdev, dX'ka xuOug sd/da^s (it o Tlarijp (iov, ravra Xa Aw* Of Myself (1)1 do

INDEX OF TECHNICAL TERMS

nothing, (2) nor speak; but — (3) I speak these things, (4) and I do them. The one is to be supplied from the other. [Comp, a kindred passage, ver. 38.] — John x. 25, xiv. 10, xvii. 26. A remarkable passage and one very apposite for the purpose of explaining the weight of expressions of this kind, is Acts vii. 16, where comp, the Gnom. — Ileb. xii. 20, noiv fypiov 6iyr\ rod opovg, Xi6o(3oXrjdriffsrar The apostle, as aiming at brevity, quotes the twofold Divine edict in such a manner, as that he expresses the subject taken from the one sentence, the predicate from the other, leaving the rest of the words to be understood from these very words that are expressed. The Gnomon on the passage expressly observes, that the language may be termed Semiduplex. (Comp. Ordo Temp. Ed. ii. pp. 73, 77, 187.) The sacred writers, as we have so far seen (especially Solomon in the Proverbs), use frequently both kinds of elliptical expression.

SERMOCINATIO is the figure which brings forward a person speaking; or when words are adapted to a person, in accordance with his own character and the present object of the writer. — 1 Cor. ix. 24, ovru r pikers, ha zaraXafirire, — “ For by these words Paul does not directly exhort the Corinthians, but by a Seimnocinatio brings forward that exhortation (incitement), which the Judges and Trainers and spectators in the public games usually employed,” — which is the opinion of Bengel in the Gnomon on the passage. Comp, the Title Mimesis, and" Glassius, L. c. p. 2019, etc.

SERMO PLENUS, or FULL SPEECH, is opposed to Concisa Locutio (see above), where a proposition is expressly put, any attentive reader might have easily understood or supplied: e.g. — Matt. vii. 21, ov <ra g 6 Xsywv fioi, K vpie, Klipie, ehsXtuffsrai — rod sv odpavoTg; where, though not the smaller edition of the New Testament, yet the Gnomon on this passage, approves of the reading of the very ancient Latin Version, — “ but he who does the will of My Father, who is in heaven, he shall enter the kingdom of heaven and the same authority (the Gnomon) observes, that in such an antithesis the sacred writers use the full speech or expression. Comp, a kindred passage, 1 John ii. 17. Appar. Crit. Edit. ii. p. 449. — Rom. ii. 13, ov yap oi axpoarai rod vo/eiov bixaioi rrapa rep ©gw, aXX’ o / -Tro/jjra/ vo,aou d/xaiwQyiffovrai. To prevent such an apparent redundancy being ascribed as a fault to the sacred writer, the Gnomon has given a caution in its comment on dtxaicodriGovrai in the passage Sometimes, of two corresponding propositions, the one is brought forward as it were in abbreviated language, the other in full; which very fact is delightful to observe, and, as I think, is not without a beautiful reason: e.g. — 2 Tim. i. 15, 16, 17, 18, uv hr 7 QvysXXog xai

Ep/uooyhrig. Auv) eXtog 6 K vpiog rp ' Ovr\<n(p6pov o/'xw — duir\ avrp 6 Kvpiog tbpzTv g Xiog. The apostle does not utter imprecations against those not stedfast, whilst he prays for the best blessings upon the stedtast.

OCCURRING THROUGHOUT TIIK GNOMON.

This latter is wider (more comprehensive), and more congenial to the spirit of the New Testament: he knew the other things, viz. that the wicked will not be unpunished: therefore he expressly signifies his assent to the judgment of God, in ch. iv. 14. See Gnom.

SIMULTANEUM. — What a Simultaneum is, Bengel states in these words: in der erklarten offenbarung; die zierliche Manier des Textes, da oft von zwey Dingen, die punktlich in einerley Zeit gelioren, das eine in zwey Theile getheilet, und gleichsam zerspalten, und das andere unversehens zwischen solche zwey Theil, by parenthesis, gesetzet wird1 [See Einleitung, § 19, p. 84] : e.g. — Mark xiv. 13; Rev. xvi. 14; Gnom. on the passages, and L. cit. You will find many examples gathered together out of the Apocalypse. Comp. Bengel’s Harmony, § 182, note 3, p. 510, and § 250, note, p. 575.

SUPPOSITIO MATERTALIS [Metallage~\ is, if a word be taken for itself [according to its constituents] as consisting of letters or syllables; as, for instance, u I was scarcely able to say that sad word, Farewell.” — u Lass dir das Memento mori l empfohlen Seyn.” Comp. Gnom. on Rom. ix. 7, note, aXX’ h ’ituax, etc.

SYLLEPSIS is, when the concord of the parts of speech is disturbed; when the mind conceives a different thing from what is put forth in the words, i.e. when r'o voov/j^sm, the idea meant, and the sense is more regarded than the words.

Syllepsis, as Scioppius states [Gramm. Philos, p. m. 183], is either of Gender, or of Number, or of both. Syllepsis of Gender is, when we put forward one gender whilst we conceive another in the mind; as, John xvi. 13, 14, b Wav 8s sXd/i sxsTvog, r'o <7rvsv/xa rr\g dXrjd stag — sxsTvog s/xs do^dffsi — The Masculine is put for the Neuter; and this is done not without cause, for it was more becoming to speak in the Masculine of a Divine Person. — Syllepsis of Number is, when we put forward one number whilst we are mentally thinking of another; as, John xxi. 12, ov8s/g 8s IroX/xa ruv /xa Qrjruv e^srdoai avrov — sidorsg — The Plural is put, whereas the construction itself seems to require the Singular, but the reference is to the word, {xa^rcxv. — , 2 Cor. V. 19, %o<5fxov xaraXXdffffojv eccvrti, /xrj XoyiXj>[xsvog uvroTg — for aurfi. This Piural indicates that the 7tb6[xov, or world, meant is men, and it is on this Plural that the a vroTg depends. In the case of the note of the Gnomon on Col. iii. 16, sv ndcri — a passage which Bengel states may be explained by Syllepsis, I confess I feel in doubt, since in that passage one cannot find a Syllepsis either of Gender or Number.

1 A graceful arrangement of style, whereby, of two things properly belonging to the same period of time, the one is divided into two parts (as it were split into two), while the other takes us by surprise by being placed parenthetically between the two parts.

INDEX OF TECHNICAL TERMS

The interchange of cases, indeed [Antiptosis], is a very usual Grascism; but this interchange of cases [when the relative is put, not in that case which was required by the Verb to which it is joined, but in that case in which the Substantive to which it refers was put] neither can be called Syllepsis, nor in that passage do the cases seem to be changed on the same principle. Hence has arisen to me a suspicion, that for Synchysis he by a slip of the pen wrote Syllepsis: but since not even this explanation seems sufficiently to meet the case, the reader may, if he pleases, free this passage of Paul from its difficulties by Parenthesis or Anacoluthon. Comp. Wolf’s Cur. Philol. and Crit. on this passage, pp. 341, 342.

SYMPERASMA, or CONGERIES [See Gnom. on 1 John v. 7, 8, T. ii. p. 569], is a comprehensive outline [or Conclusion] derived from the preceding declaration and demonstration; which comprises in a kind of brief summary the foregoing enunciations. For example, — Matt. i. 17, rragai obv ai ysvscei aftb ’ A (3 pccu/j, sax; A avid, ysvsa, i ds/iaTSGtfapsg, x.r.X. — John XX. 30, rroWa fi'sv ovv xcti uWa <r?j/x£/a sKoiriGs v 6 ’iqtfovg svujxiov. — Heb. xi. 39, Ka / ovtoi Kavreg fiaprvprjdsvreg dice

apyjij\ vpog rbv Qsov. See Gnom.

Congeries, evm Oponr/jjbg, also is a somewhat full enumeration of the forms (or, Species) of a Genus, and of the parts of a Whole [Ernesti In. Rh. § 385] ; or, when several words, which signify different things in the Species, are brought together into one mass [Flacius’ Clavis Script, p. ii. p. 229] : e.g. — Heb. xi. 32, etc., xepi

rsdsuv, Ba pax ts xai xai ’Is<p6as. In the Gnomon itself

on 1 Tim. iii. 2, there is a Congeries. u The new man is something festival-like, or joyous,” etc. : T. ii. p. 352.

SYNCATEGOREMA is an accessory Proposition added to the principal one; e.g. — 1 Cor. i. 17, aXX’ svuyys}Jffac>9ou is an accessory Proposition, in respect of what goes before; but this very Idea as to the preaching of the Gospel is treated by the apostle, in what follows, in such a way that these two words, in respect of the consequences deduced from them, sustain the part of a principal Proposition. See the Gnom. on this passage. A nearly kindred passage occurs in ch. xii. 2, where the words bn jjysoQs are the predicate itself whereas they might appear to be an accessory idea. See the Gnom. — Comp, the Title Muhalis Sermo.

SYNCHYSIS is the name of the Figure employed, when the order of the expressions in a sentence has been disturbed. Hyperha,ton and Synchysis scarcely differ. It tends to the elegance of the language, if the Synchysis answers beautifully to the things described, as the Gnomon observes on Matt, xxvii. 53. — Comp, the Title IIyrerbaton.

OCCURRING THROUGHOUT THE GNOMON.

SYNECDOCHE is the interchange or transference of the words from one thing to another, on account of an internal connection in the things. [Ernesti In. Eh. p. 161, § 327.] There are four species of Synecdoche: Synecdoche of the Whole ( for a part) — of a Part ( for the ivhole ) — of the Genus (for the species) — of the Species (for the genus). — Examples: The Whole for the part, — Eom. vii. 1, o vo/xog zvpiebsi — where the whole law is put for the law of matrimony.— The greater part for the Whole: Matt, ii, 6, zcii B^Xgg/z, yrj Y ouda, “ Und du Bethlehem, du Gegend Yuda.” — Yers. Beng. Germ. — The less part for the Whole: Matt. xii. 40, the note of the Gnomon, rpsTg yipepag — u the first night and day (expressed Synecdochically) extends from about the tenth hour of the Friday down to the night, not inclusively.” — u This part of a night and day is taken for the whole of the first night and day.” — The Genus for the Species: Luke ii. 1, a<zoypd(pz<sdai Kacav rqv oizov/asvyiv. The whole habitable globe is put for the world subject to Kome, from which J udea is not excepted. — The Species for the Genus: Heb. i. 1, rrdXai 6 Qsbg XaXrjffag. The speaking of God is put for every kind of communication.— Comp, the Titles, Metaphor, Metonymy.

SYNTHESIS, or SYNESIS, is, when a Pronoun, Yerb, or Participle, is construed with a collective Noun, not grammatically, but according to the sense: for example, — Matt. xxv. 32, cravra rd Ur/\ zai utpopit? abrobg — for aura. Also ch. xxviii. 19, /^a^rsuffars rcdvra ra, sQvrj, fiarrr/fyvrsg abrobg. — Comp, the Title SYLLEPSIS.

SYNTHETON are two words, which either emphatically — or frequently occur conjoined in Holy Scripture. For example, — Often wisdom and power are joined. Gnom. on Acts vii. 22. — The giving of thanks and peace; Philip, iv. 6, 7, iizrd ibyapnsriag — za i ij

75, iv ogiotyiti zai drzaioffbvr,. — Eph. iv. 24 ; comp. 1 Thess. ii. 10, offluc

taiieinh2I2. — See the Title Litotes.

TAUTOLOGY is the empty (needless) repetition of a word or a sentence, which is altogether the same either in respect to the sound, or even in respect to the sense. See Gnom. on Acts xxiii. 6, note on v/bg teapiffaiov. — Kom. vii. 13, note on zaT?pya^svyi.

TMESIS (Gr. Tfjjt/g, a cutting) is, when a compound or a connected phrase is divided: as, Eph. vi. 8, o sdv n for o,r/ idv.

TROPE is the change of any word from its proper signification

INDEX OF TECHNICAL TERMS.

to a foreign one, accompanied with power. There are three sources of this change: Similarity of the things, Conjunction, and Disjunction. A Trope from similarity is called Metaphor.

from conjunction of the things, Metonymy, and Synecdoche.

from disjunction, Irony. [Ernesti In. Rh. P. II. ch. ii.

314, pp. 153, 154. Comp. Inst. Int. N. T. P. I. sect. ii. ch. iv. p. 57, etc.]

Trope differs from Figure, wdiich is a change, accompanied with power, of ordinary and simple language. A Trope has place in particular words, the signification of which it changes; Figure, in the moulding [“ habitu,” general character] of the language, which is altered, whether the signification of the words has been changed, or the same signification retained. — 2 Tim. iv. 17, zai sppv66r,v sz ffro/narog Xsovrog. “ There is here a Trope.” — Gnom. Comp., if you please, the Titles Metaphor, etc.

ZEUGMA, i.e. junction or connection, is the figure whereby there are referred to one verb two or more sentences, each of which vTould require the verb, if it (the sentence) were placed alone [Sanctii Minerva L. IY. ch. viii. p. m. 707, etc.] ; or, when words put once are to be understood twice, but in a different sense, i.e. in a related, or conjoined and connected sense: or, the contraries are to be supplied from the wTords expressed; as in 1 Cor. iii. 2, ydXct v^dg evonoa zai ov fipufut [viz. I have fed you with fipupa; for the verb gVoV/<ra, I have made you drink, is not applicable except to yaXa, milD] ; which kind of Zeugma indeed Scioppius [Gramm. Philos, p. m. 182] wxmld rather refer to Ellipsis; and Bengel does not object to this view, as it seems, in the Gnom. — Ch. vii. 10, ^apayysXXuj olz syu, aXX’ 6 K vpiog [yrapuyy'sXXsi]. — Gal. v. 17 ; 1 Tim. iv. 3. Comp. Gnom. on the passages quoted. — 1 Cor. vii. 19, 7] nzpirofiri ovdsv gVr/v, xa / azpofivcria ovdsv gVr/V, dXXa ryjprjffig svroXuv ©goO. [Supply s <fn r/.]

A peculiar Zeugma is noted in the Gnomon on Mark xiii. 26, but one wdiich has no difficulty connected with it.

AOSA ©EH

INDICES

Accommodated to the Books of the New Testament, and, for obvious reasons, to their chapters and verses; and these Indices may be enriched by every reader from time to time by his own experience: moreover, they have been so arranged, that when the chapters are numbered by Roman letters, they refer to the text of the Gnomon; and where the numeral figures or digits are used, the marginal notes are indicated.

INDEX I.

OF THE PASSAGES OF THE OLD TESTAMENT.

Gen. i. 1. The Beginning, John i. 1.

ii. 2. Rest, Heb. iv. 4.

ii. 7. Man of the earth, 1 Cor. xv. 45.

ii. 23. Flesh and bones, Eph. v. 30.

ii. 24. One Flesh, Matt. xix. 5, 1 Cor. vi. 16.

v. 22. Enoch, Heb. xi. 5.

x. 25. In the days of Peleg, Matt, i. 11.

xii. 1. The outgoing of Abraham, Acts vii. 3.

xii. 3. The Blessing, Gal. iii. 8.

xiii. 15. And to thy seed, Gal. iii. 16.

xv. 6. He believed, Rom. iv. 3, Gal. iii. 6.

xv. 13. Of his seed a stranger, Acts vii. 6.

xvii. 5. The Father of many nations, Rom. iv. 17.

xviii. 12. The lord of Sarah, 1 Pet. iii. 6.

xix. 26. Lot’s Wife, Luke xvii. 32.

xx. 16. A covering, 1 Cor. xi. 10.

xxi. 10. Cast out the bondmaid, Gal. iv. 22.

xxi. 12. Seed in Isaac, Rom. ix. 7.

xxii. 17. The Multitude of the seed, Heb. vi. 14.

xxii. 18. The Blessing, Acts iii. 25.

xxv. 23. The Elder shall serve, Rom. ix. 12.

xxv. 34. Esau hated, etc., Heb. xii. 16.

xxviii. 15. I will not leave (desert) thee, Heb. xiii. 5.

xlvi. 27. Seventy souls, etc., Acts vii. 14.

Gen. xlvi. 34. Cattle, Rev. xviii. 13. xlvii. 31. The end of his staff, Heb. xi. 21.

Exodus, the whole book of, in general, Acts vii. 17-44, 1 Cor. x. 1, Heb. ix. 1, 2, 3, xi. 23, 24, 25.

iii. 6. The God of Abraham, Matt. xxii. 32.

iii. 12. They shall worship Me, Acts vii. 7.

ix 16. I have raised thee up, Rom. ix. 17.

xii. 46. Ye shall not break a bone, John xix. 36.

xvi. 4. Bread from heaven, John vi. 31.

xvi. 18. He who gathered much, 2 Cor. viii. 15.

xix. 5,6. A possession, a kingdom, aholy nation, 1 Pet. ii. 9.

xix. 13. If a beast, Heb. xii. 20.

xx. 12. Honour thy father, Matt. xv. 4, Eph. vi. 2.

xx. 12. Thou shalt not kill, etc., Matt. xix. 18, 19, v. 21, 27.

xxi. 14. From My altar, Matt, viii. 22.

xxi. 17- He who shall curse, Matt. xv. 4.

xxi. 24. An eye for an eye, Matt. v. 38.

xxiv. 6. He took the blood, Heb. ix. 19.

xxxiii. 19. I will have compassion, Rom. ix. 15.

xxxiv. 30. The face of Moses, 2 Cor. iii. 7.

Lev. xi. 34. Of all drink that may be drunk, Heb. ix. 10.

INDICES.

Lev. xviii. 5. He who shall do, Rom. x. 5.

xix. 18. Thy neighbour as thyself, Matt. xxii. 39, Rom. xiii. 9, James ii. 8.

xxvi. 11. I will dwell, 2 Cor. vi. 16.

Num. xi. 4, etc. Lusting, 1 Cor. x. 6,

xii. 7. Moses faithful, Heb. iii. 2. xii. 8. Moses beholds, 1 Cor. xiii. 12.

xvi. 5. Who is the Lord’s? 2 Tim. ii. 19.

xxv. 9. Twenty- three to twentyfour thousand, 1 Cor. x. 8. Deut. i. 31. He bare thee, Acts xiii. 18 (the marginal translation),

vi. 4. One Lord, Mark xii. 29. vi. 5. Thou shalt love, Matt, xxii. 37.

vi. 13, 16, ch. viii. 3. Worship thou Him, etc., Matt. iv. 10,

vii. 4.

xviii. 15. A prophet like unto me, Acts iii. 22, vii. 37. xxi. 23. He that hangeth, Gal. iii. 13.

xxiv. 1. A bill of divorcement, Matt. v. 31, xix. 7, 8.

xxv. 4. The ox, that treadeth out the corn, 1 Cor. ix. 9.

xxvii. 26. Cursed, Gal. iii. 10.

xxix. 18. A root of bitterness (bitter root), Heb. xii. 15.

xxx. 11. The commandment is near, Rom. x. 6.

xxxii. 21. They have provoked Me to jealousy, etc., Rom. x. 19, 1 Cor. x. 22. xxxii. 35. Vengeance belongeth to Me, Rom. xii. 19, Heb. x. 30

xxxii. 36. He will judge, Heb. x. 30.

xxxii. 43. Rejoice, etc., Rom. xv. 10, Heb. i. 6.

Ruth i. 1. The judges, Matt. i. 5.

The Books of Joshua and Judges, Heb. xi. 29, 30, 31.

Joshua xv. 58, 59. Bethlehem, Matt. ii.

1 Sam. xxi. 1. The Priest, Mark ii. 26.

2 Sam. vii. 14. Father ; Son, Heb. i. 5. 1 Kings viii. 9. The ark of the covenant, Heb. ix. 4.

xii. 32. A feast in the eighth month, John iv. 35.

1 Kings xix. 14. The prophets slam,

Rom. xi. 3.

2 Chron. xxiv. 20. Zacharias, Matt.

xxiii. 35.

Job. The principal point in the character of, James v. 11.

v. 13. He taketh the wise, 1 Cor. iii. 19.

xii. 2. The people, Rom. x. 19.

xix. 25. The last day, 1 Cor. xv. 45.

xx. 26. Fire, Matt. iii. 12.

xii. 2. Who has first given ? Rom. xi. 35.

xiii. 17. The resurrection of Job, Matt, xxvii. 52.

Psalm ii. 1, 2. Why raged the heathen ? Acts iv. 25.

ii. 7. My Son, Acts xiii. 33, Heb. i. 5, v. 5.

iv. 5. Anger without sin, Eph. iv. 26.

viii. 3. From the mouth, Matt,

xxi. 16.

viii. 5. What is man? Heb. ii. 6. viii. 7- All things, 1 Cor. xv. 27.

xiv. 2 (3). All have gone backward, Rom. iii. 10 (12). xvi. 10. The Holy One uncorrupted, Acts ii. 27, xiii. 35.

xviii. 50 (49). I will confess, Rom. xv. 9.

xix. 5 (4). Their rule and words, Rom. x. 18.

xxii. 2 (1). My God, Matt, xxvii. 46.

xxii. 9 (8). Let Him save or deliver Him, Matt, xxvii. 43. xxii. 23 (22). To my brethren, Heb. ii. 12.

xxiv. 1 . The earth is the Lord’s, 1 Cor. x. 26.

xxxii. 1. Blessed, Rom. iv. 6. xxxiv. 9 (8). Taste, 1 Pet. ii. 3. xxxiv. 13 (12). Who desireth to enjoy life, 1 Pet. iii. 10. xxxiv. 21 (20). A bone shall not be broken, John xix 36. xxxv. 19. They hated Me without a cause, John xv. 25. xxxvii. 9, etc. The heirs of the earth, Matt. v. 5. xl. 7 (6). Sacrifice, Heb. x. 5. xii. 10 (9). Who ate, John xiii. IS.

xliv. 23 (22). For Thy sake, we are killed, Rom. viii. 36.

OF THE PASSAGES OF THE OLD TESTAMENT.

xlviii. 3 (2). The Great King, Matt. v. 35.

li. 6 (5). That thou mayest be justified, Rom. iii. 4. lv. 23 (22). Cast thy care (burden), 1 Pet. v. 7.

Ixii. 4 (3). Ye kill, James iv. 2. lxii. 14(13). He shall render to every one, Rom. ii. 6.

Ixviii. 20 (18). Thou hast ascended, Eph. iv. 8.

Ixviii. 28 (27). The princes of Zabulon, Matt. iv. 15. lxix. 10. Zeal; reproach, John

lxix. 23 (22). Their table, Rom. xi. 9.

lxix. 26 (25). Their habitation desolate, Acts i. 20. lxxviii. 2. 1 will open, Matt. xiii. 35.

lxxxii. 6. Ye are gods, John x. 34.

Ixxxvii. 4. Tyre, Acts xxi. 3. lxxxix. 21. I have found David, Acts xiii. 22.

xc. 4. A thousand years, 2 Pet.

iii. 8.

xci. 11. His angels, Matt. iv. 6. xciv. 11. He knoweth the thoughts.

xcv. 7. To-day, Heb. iii. 7. xcvii. 7. Worship Him, Heb. i. 6. cii. 26. Of old (in the beginning), Heb. i. 10. civ. 4. The angels, winds (spirits), Heb. i. 7.

civ. 35. Hallelujah (praise the Lord), Rev. xix. 1, § 11. cix. 8. His bishopric, Acts i. 20. cx. 1. To my Lord, Sit, Matt, xxii. 43.

cx. 4. He has sworn, Heb. v. 6. cxii. 9. He has dispersed, 2 Cor. ix. 9.

cxvi. 10. I have believed, 2 Cor.

cxvi. 11. Man is a liar, Rom. iii. 4.

cxvii. 1. Praise ye, Rom. xv. 11 . cxviii. 6. He is my helper, Heb. xiii. 6.

cxviii. 22. A stone. Matt. xxi. 42, 1 Pet. ii. 7.

cxviii. 26. Hosanna; Blessed, Matt. xxi. 9, xxiii. 39.

Psalm cxxxiii. 2 Christ, the anointed Priest, Col. ii. 10.

Prov. iii. 4. Providing good things, Rom. xii. 17.

iii. 7. Be not wise in thine own eyes, Rom. xii. 16. iii. 11. Despise not, Heb. xii. 5. iii. 34. To the lowly, James iv. 6.

viii. 22, seqq. In the beginning, John i. 1.

viii. 25. Before the hills, John viii. 58.

x. 12. Love covereth sins, 1 Pet. iv. 8.

xi. 31. If the righteous, 1 Pet iv. 18.

xxiii. 31. On the wine, Eph. v. 18.

xxiv. 16. Shall fall seven times, Luke xvii. 4.

xxv. 21. If he be hungry, Rom. xii. 20.

xxvi. 11. A dog, 2 Pet. ii. 22.

Isaiah i. 2. I have exalted, Acts xiii. 17.

i. 9. A seed left, Rom. ix. 29.

vi. 1. I saw, John xii. 41.

vi. 9. You will hear, Matt. xiii. 14, Acts xxviii. 26.

vii. 14. Behold ! a virgin, Matt, i. 22.

viii. 17, 18. I will trust, I and the children, Heb. ii. 13.

viii. 23, ch. ix. 1. The land of Zabulon, Matt. iv. 15.

ix. 6. Wonderful, John i. 1.

x. 22, 23 If thy people shall be, Rom. ix. 27.

xi. 10. Root of Jesse, Rom. xv.

xxii. 13. Let us eat, 1 Cor. xv. 32.

xxv. 8. He shall swallow up death, 1 Cor. xv. 54. xxvii. 9. His sin shall be taken away, Rom. xi. 26. xxviii. 11. In other tongues, 1 Cor. xiv. 21.

xxviii. 16. A stone in Zion, Rom. ix. 33, 1 Pet. ii. 6. xxix. 10. The spirit of deep sleep, Rom. xi. 8. xxix. 13. They honour Me with their lips, Matt. xv. 8. xxix. 14. Wisdom shall perish, 1 Cor. i. 19.

INDICES.

Isaiah xxix. 16. As if clay, Rom. ix.

xxxiii. 18. Where is the scribe? 1 Cor. i. 20.

xl. 3. The voice of one crying, Matt. iii. 3.

xl. 6. Flesh is grass, 1 Pet. i. 24.

xl. 13. Who hath known? Rom.

xi. 34, 1 Cor. ii. 16. xlii. 1. Behold My servant, Matt. xii. 18.

xlii. 12. His praise now, 1 Pet. ii. 9.

xliii. 20. A chosen people, ibid, xlv. 23. Every knee, Rom. xiv. 11.

xlix. 6. The light of the Gentiles, Acts xiii. 47.

Iii. 5. My name, Rom. ii. 24.

Iii. 7. Beautiful feet, Rom. x. 15. Iii. 11. Go ye out, 2 Cor. vi. 17. Iii. 15. To whom it had not been told, Rom. xv. 21. liii. 1. Who believes? John xii. 38.

liii. 4. Our sicknesses (griefs), Matt. viii. 17.

liii. 5. By His stripes, 1 Pet. ii. 23, 24.

liii. 7. As a sheep, Acts viii. 32. liii. 12. With the transgressors, Mark xv. 28.

liv. 12. Thy windows, Rev. xxi.

liv. 13. Taught by God, John vi. 45.

lv. 3. The mercies of David, Acts xiii. 34.

lvi. 7. The house of prayer, Matt. xxi. 13.

lvi. 10, 11. Sleeping, Jude ver.

lix. 7. Feet swift, Rom. iii. 15. lix. 20. The Redeemer of Zion, Rom. xi. 26.

lx. 1. To give light, Eph. v. 14. lx. 3. The Gentiles in the light, Rev. xxi. 24.

Ixi. 1 . The Spirit of the Lord, Luke iv. 18.

lxiv. 3. The eye hath not seen, 1 Cor. ii. 9.

lxv. 1. I am found, Rom. x. 20. lxvi. 1. Heaven is My throne, Acts vii. 49.

lxvi. 24. Their worm, Mark ix. 44.

Jer. vii. 11. A den of robbers, Matt, xxi. 13.

ix. 23. He who glorieth, 1 Cor. i. 31.

xvi. 16. Fishers, Matt. iv. 19. xxii. 11, 18, 24, 28, 30. Barren, Matt. i. 17, § vii. xxxi. 15. Rama, Matt. ii. 18. xxxi. 31. A new covenant, Heb.

viii. 8.

Ezek. i. 28. I have seen and heard, John v. 37.

xxxviii. 2. Gog, Rev. xx. 8. xlii. 17. Reeds, Rev. xxi. 17. xlviii 31. The gates, Rev. xxi. 12.

Dan. vii. 7, etc. The fourth beast, Rev. xiii. 1 (in thesis 5), and ch. xvii. 10.

ix. 25. Seventy weeks, Matt. i. 17, John xi. 49.

ix. 27. The abomination, Matt, xxiv. 15.

xi. 36. He shall be exalted, 2 Thess. ii. 4.

xii. 12. One thousand three hundred and five and thirty days, Rev. xvii. 10.

Hosea ii. 25. Not a people, Rom. ix. 25, 1 Pet. ii. 10. vi. 6. Mercy, Matt. ix. 13, xii.

xi. 1. Out of Egypt, Matt. ii. 15.

xiii. 14. Where is thy sting? 1 Cor. xv. 55.

Joel iii. 1. I will pour out, Acts ii. 17. Amos v. 13. Evil days, Eph. v. 16.

v. 25. Have ye offered sacrifices? Acts vii. 42.

ix. 11. The tabernacle of David, Acts xv. 16.

Obad. ver. 21. The kingdom of the Lord, Rev. xi. 15.

Jonah ii. 1. Jonah in the fish, Matt, xii. 40.

iii. 5. Nineveh repenting, Matt, xii. 41.

Micah v. 1. Bethlehem, Matt. ii. 6. Hab. i. 5. Behold! Acts xiii. 40.

ii. 3, 4. He shall come, Heb. x. 36.

ii. 4. The Just, Rom. i. 17, Gal. iii. 11.

Zephan. ii. 11. From his place, Rom. ix. 26.

OF SOME REMARKABLE HEBREW AND GREEK WORDS.

Hag. ii. 6. Yet once, Heb. xii. 26. Zech. vi. 13. Between both, John viii. 17.

ix. 9. Thy King, Matt. ii. 5, 2 Thess. ii. 3.

xi. 12. Thirty pieces of silver, Matt, xxvii. 9.

xii. 10. They shall see, John xix. 37.

xiii. 7. The Shepherd smitten, Matt, xx vi. 31.

xiv. 4. The Mount of Olives, Matt. xxiv. 15.

xiv. 8. Living water, John vii. 38.

Mai. i. 2. I have loved Jacob, Rom. ix. i3.

iii. 1. Behold I send, Matt. xi. 10.

iv. 5. Elias, Matt. xi. 14.

The last verse being an anathema, Matt. iii. 12, Luke i. 63. Wisdom vii. 25. Brightness, Heb. i. 3. Sir. xxxv. 22 (18). He will not be slack, 2 Pet. iii. 9. xlviii. 11. Elias, Luke i. 17.

2 Macc. vi. 19, etc. The drum, Heb. xi. 35.

41 Esdras i. 30. As a hen, Matt, xxiii. 37.

*** Yerv many other passages will occur to the attentive reader, who will easily discover even the paragraphs usually handled on Lord’s days and on festivals : for example, 1 Advent, Matt. xxi. 1, Rom. xiii. 12 [which, since they have been subjoined both to the Edition of the Greek New Testament and to the German Version of the New Testament, will be so much the less required in this place. F or the Text should be in every one’s hands, who rightly uses any exegesis, whatever it may be].

INDEX II.

OF SOME REMARKABLE HEBREW AND GREEK WORDS.

N.B. — The Abbreviation diff. signifies the difference or distinction of meaning between words usually, though not always, considered synonymous.

Heb. xi. 23,

Matt, ii 6,

Matt. v. 18,

John vii. 35,

Heb. ix. 16, Matt.

xxvi. 28, rra

Rom. x. 19,

James iii. 6,

John vi. 63,

ran

John xv. 16,

Apoc. xix. 1,

Matt, xxiii. 34,

oon

Rom. i. 4,

Luke xv. 16,

ravin

James i. 5,

ppn

Apoc. xix. 1,

Matt. ii. 6,

Matt. i. 21,

Acts ii. 26,

nuo

Matt. vii. 14,

James iii. 6,

Eph. vi. 4,

Apoc. xviii. 13, diff.

Matt. IX. 9,

vid, \nno

Apoc. xi. 8,

Matt. ii. 23,

Matt. xii. 18,

nay

Acts i. 13,

1 It may be necessary to mention, that Ezra and Nehemiah have been always quoted as Ezra or Esdras first and second, and the Apocryphal books, 1 and 2 Esdras, are quoted as books third and fourth.

VOL. V.

INDICES.

Matt. i. 23,

Matt. vi. 7, njy

Rom. ix. 29, Apoc. i. 8, fil&OV Rom. i. 4, BTip

Matt. xii. 30, rbnp

1 Peter iii. 21, ntat?

Matt. xii. 21, min

Heb. v. 13, D'Dn

John xxi. 15.

"Ayap, Gal. iv. 25. ayiocfff/jog, ayiorrig, ttyiacvvy], diff. Rom. i. 4.

a/a)*', ywzci, Col. i. 26. a/a)*', zofff/jog, diff Eph. vi. 12. oizotpyrog, Matt. xiii. 22. a;sa0ap07a, a<rg?\.yg/a, diff Eph. iv. 19.

aXkog, srepog, diff Acts iv. 12. GcXav, c&TroOrizT], diff Matt. iii. 12. a^a, ofjbov, diff 1 Tliess. iv. 17. afjb&jfjjov, Apoc. xviii. 13. av, John iv. 10, Acts iii. 19. ccvccToX^ Luke i. 78. am, John i. 16

a-ray^so^a/, Matt, xxvii. 5. aTaXyg/y, Eph. iv. 19. a-raf, g£>aTa|, diff Rom. vi. 10. a-rap^, ap%^, diff Col. i. 18. a-rg^T/^g/*’, Luke vi. 35. aergp^s^a/, 7ropsvs(rdui, diff John xvi. 7.

asro^arao'-rao'/^, Acts iii. 21. GC7TOZTSVCO, Matt. x. 28. ccKoXvTpaGig, /Xatf/O/Oc, zcctolk- ’kay/j, diff Rom. iii. 24. U7ro\va, cc(piyj(jji^ diff. Luke vi. 37. MTroffTzKku, diff. Luke

Gcvpiov , e7rocvptov , diff. Acts xxv. 22.

ccvTog, Matt. i. 21, John xvi. 27, aurov, reciprocal, Apoc. i. 5, ocvryj, Acts viii. 26, ccvtoi, Heb. iii. 10, ccvTodg, us, Apoc. v. 10. a<pso7£, Luke iv. 18. ccfieffig, TTupeffig, Rom. iii. 25. ccipiTifjui, Mark i. 34, Rom. iv. 7, a<pg/V, Apoc. ii. 20. a<p/|/£, Acts xx. 29.

Acts xiii. 11. ay;pg/b£, Matt. xxv. 30. a^p/, Acts iii. 21.

|8ap|3apoc, Acts xxviii. 2. foccpog, (poprtov, diff. Gal. vi. 2

OF SOME REMARKABLE HEBREW AND GREEK WORDS.

fiats Tkizog, James ii. 8.

John xvi. 16, Heb. ii. 8. fioszoo, Troif/jccivoo, diff. John xxi. 16.

fips fiog, TTGCihiov, diff. Luke xviii. 17.

ya^og, Matt. 22. 4. yap, Matt. i. 18, Mark xi. 13, John ix. 30, Acts xv. 21, 27, Rom. i. 18, iii. 28, v. 7, vi. 4, Heb. ii. 8. ykvvot, Matt. v. 22. ysfjjcu, Apoc. iv. 8. yeizot, Matt. i. 27, § 12, and ch. xxiv. 34.

yivo[/j(/j, John i. 3, xiv. 15, Acts xv. 25, Apoc. i. 1, 9. yivijszoj, Wiyivdazu, diff. 1 Cor. xiii. 12.

yivoi)Gzo(jjai, for I am instructed, 1 Cor. viii. 3.

yvotyog, Gz'orog , diff. Heb. xii. 18.

yvu(jj7j, 1 Cor. vii. 25.

yvasig, 2 Cor. vi. 6, diff. Gopicc,

ypu(jj[jjurzvg, Matt. ii. 4.

haif/joviov; 1 Tim. iv. 1.

£g, emphatically added, Pom. viii.

£gpg/y, tvttthv, nraktv, diff. Luke xxii. 63.

Heb. ii. 10, diff. from \z, Rom. iii. 30.

iii. 20.

h^orofjjZiv, Matt. xxiv. 51. hozz7v, Matt. iii. 9, 1 Cor. iii. 18. bb^ot, of God, Rom. vi. 4. lo^ot, Garripicc, diff. 2 Tim. ii. 10. lvvu[Jjig, Rom. viii. 38.

g Wot, emir at, diff. 1 Cor. xv. 23. g z, Rom. i. 17.

IzzXyjGiot, Matt, xviii. 17. IzntipuLpi Matt. iv. 7. g zGrijvcci, Mark iii. 21. ezfizpeiv, rizriiv, diff. Heb. vi. 7. sXctioti, Apoc. xi. 4. eXeog Matt. ix. 13.

INDICES.

Iv, Heb. ix. 4, diff. from Tapa and g|, John xiv. 17, xviii. 36.

Iv, diff. from eig, Horn. y. 21.

Iv, for, with, Horn. i. 23.

6V67LOL, Luke iv. 18. huzvrog, srog, diff. Apoc.xiii. 18, §7. evvoiu, 1 Peter 4. 1. bruptafyiv, Matt. xxvi. 12. ivrokri, Rom. vii. 9.

Ivrog, Luke xvii. 21. gf, zccrci, diff. Rom. ii. 7. g %ig, Heb. v. 14.

WripiaZ^iv, Matt. v. 44. gsr/, with the genitive, Matt. i. 11, Mark ii. 26, xii. 26, Apoc. v. 10, xxi. 16, — with the dative, Apoc. xxi. 12, — with the accusative, Acts i. 21, Luke i. 17. g TrifiuXka, Mark xiv. 72. IffiOvi/jiiv, opeyscQai, diff. 1 Tim. iii. 1.

g 7rtov(Tiog, Matt. vi. 11.

erulpog, Matt. xxvi. 50. iroifjijOHTi'a, Epli. vi. 15. 6vocyy6XiT)6(T0oii, Matt. xi. 5. g vboziiv, Matt. iii. 17. ivipyiTYjg, Luke xxii. 25. evQ'eag, 6vdvg, Matt. xiii. 20, s., Mark i. 20. s., and ch. iv. 29. svXufisia, 2 Thess. ii. 3, Heb. v. 7. g uvotcc, Eph. vi. 7.

Matt. xiii. 25.

v\, Matt. xii. 29.

71 ypg, Luke xxi. 25.

Qecopia, Luke xxiii. 48.

Oripiov, Apoc. xiii. 1.

izavov, xvii. 9.

I'XBcug, Matt. xvi. 22.

xocfolg, Mark xiv. 19. zaQoog, John xvii. 11. zai, Mark ix. 5, Luke ii. 14, vii. 16, 29, 37, John viii. 25, ix. 36, 1 Cor. xv. 29, Apoc. x. 7. pcoti, consecutive, Matt. vi. 24. 7tai, for but, John vii. 4. pcoti, for relative, John xii. 35. xaivbg, nog, diff. Heb. viii. 13. zGci7rsp, Apoc. xvii. 8. zcctpbg, yjpbvog, diff. Acts i. 7. zuzict, Matt. vi. 34, Rom. i. 29, 1 Cor. v. 8, James i. 21. zotkbg, Rom. vii. 16. xakcbg, Mark vii. 9. pcmv, Mark vi. 56. pcocrot, Acts v. 15, Rom. ii. 7, viii. 27, 2 Cor. vii. 9, viii. 2. %a,Tocfio\7j, Matt. xiii. 35.

OF SOME REMARKABLE HEBREW ANI) GREEK WORDS.

Rom. ii. 9, 10. zspaia, Matt. v. 18. zepana, Luke xv. 16. zephaiveiv, Acts xxvii. 21. zetpaXaiovv, Mark xii. 4. zXtjpog, 1 Peter v. 3. zXm i, zpafii Sarog, diff. Acts v. 15^

Luke xii. 2. zvpia, 2 John v. 1. zvpiog, Matt. iii. 3, Apoc. i. 8, 14.

zukov, Heb. iii. 17.

A anvog, Apoc. xiii. 18, § 12. Xeirovpyia, Acts i. 17, Heb. i. 14. Xizfjjav, Matt. xxi. 44.

Xoyog , John i. 1.

Xoveiv, vi7rrziv, diff. John xiii. 10. Xvziv, Matt. v. 17, 19, xviii. 18.

/ Mrd, Luke i. 28, Heb. vii. 28. [/jzravozlv, Matt. iii. 2.

va), Matt. xv. 27. vszpoi, Matt. viii. 22. voziv, Gvvizvai, diff. Matt. xvi. 9. vo^iZ^adai, Luke iii. 23. vo[j>izbg, Matt. xxii. 35. vovQzaia, rraihzia, diff. Eph. vi. 4. vovdzrzlv, hhaGzz iv, diff. Col. i.

28, comp. Rom. xv. 14. vvv, Luke xi. 39, John xviii. 36.

o, 7\, to, Matt, xviii. 17, xx. 16, etc. The reason for the Article being used or omitted is very often noticed. See under the title Article.

§ oyzog, Heb. xii. 1. oQsv, Heb. ii. 17. oXcog, 1 Cor. v. 1, xv. 29. of/joicog * cog ocvTGog, diff. Luke xiii. 3. OTTcog dv, for jycta Acts iii. 19. opQoro^ziv, 2 Tim. ii. 15. oplZziv, dcpopi'&iv, diff. Rom. i. 4. og, Matt. xiii. 23. oGiog, Apoc. xvi. 5. orav, Mark iii. 11. on, Matt. ii. 23, with the infinitive, Acts xxvii. 10. ov, Rom. iii. 9, (joy diff. 1 Cor.

xii. 15 ; ov [hr\. Matt. v. 18. ovz, John vii. 8. ova, Mark xv. 29. ovai, Matt. xi. 21. ovrog, Matt. v. 19. ovrog, diff. from Izzivog, Matt, xxiii. 23.

i ovrug, John iv, 6.

INDICES.

ovrcog, including time, Acts vii. 8. o<pekov, Gal. v. 12. o^Kog, Acts vi. 7. o^Xog, diff. from Oopufiog, Acts xxiv. 18.

o^ps, Matt, xxviii. 1.

Trupu, Mark iii. 21, 1 Cor. xvi. 2, Heb. i. 4.

Trug, Mark ix. 49, Phil. i. 9, Heb.

Trueyp, Gal. iii. 4.

TTurzpeg, Heb. xi. 23.

Tretpu^oo, Apoc. ii. 2.

Trstefjbov Gal. v. 8.

Trspi, John xi. 19, 3 John ver. 2. Tr&piuipovf/jui, 2 Cor. iii. 16, TripiieraeOui, TTiptovGtog, z.r.X., 2 Tim. ii. 16, Titus ii. 14. TrepiGGsvetv, TrXzovuQ.iv, diff. Rom. v. 17.

Trvzv(jjurixbv, Eph. vi. 12. Trovyjpiu, xuxtu, diff. Rom. i. 29. Tropmu, Acts xv. 20.

Trore , Luke xxii. 32.

Trpzefiurepoi, Matt. xv. 2, Heb. xi.

Trprjvrjg, Acts i. 18.

Trpog (indirect, John x. 35), Mark xii. 12.

Trpwrov, without the Apodosis, Rom. i. 8, iii. 2.

Trvyfjbri, Mark vii. 3.

gs/3 bfjbzvot, Acts xvii. 4.

Gr\[i>iiov, Matt. xxiv. 30. GxXrjpvvziv, Rom. ix. 18. gxvXXco, Matt. ix. 36. g Trupyuvovv, Luke ii. 7. GTrspfjijoXoyog, Acts xvii. 18. GTrzvhu, 2 Peter iii. 12.

GTrovhij, 2 Cor. vii. 11. erzyeo, 1 Cor. ix. 12. erzvuyf/jbg, Rom. viii. 26.

GTYj/tu, Mark xi. 25.

Grotyftu, Gal. iv. 3, Heb. v. 12, 2 Peter iii. 10.

GV(jj$vrog , Rom. vi. 5.

diff. Eph. iv. 16.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

77 yifJbiv, z.rX., Matt. viii. 29, 1 Cor. v. 12. roivvv , Heb. xiii. 13. roiovrog , Matt. xix. 14. rpoirocpopzTv, Acts xiii. 18. rv(pov(T@oa, 1 Tim. vi. 4.

v/3p/g, Acts xxvii. 10.

VKayziv* concerning degree, see l^n, John xv. 16.

VTrazoyjy Rom. i. 5.

dxgp, 1 Cor. xv. 29, Philem. ver.

VKipih Civ, Acts xvii. 30. vtripcoov, Acts i. 13. d-ro, Rom. iii. 9, 21. vftobeixvvf/ji, Matt. iii. 7.

(pvffig Qsiu, 2 Peter i. 4.

)(Jccpto'fjbcc Tvevpij. Rom. i. 11. Xocpiroco, Eph. i. 6.

%s ipoypctipov, Col. ii. 14.

XXcopog, Apoc. vi. 8.

Xpovoi, zccipoi, Acts i. 7.

X®pk, Heb. ii. 9.

\ps vbog, John viii. 44.

\pq(pog, Apoc. ii. 17.

Rom. xii. 20.

cog, John vii. 10, Acts iii. 22, xvii. 14, Rom. ix. 32. coers, ovrcog, diff. Rom. vii. 4.

INDEX III.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

Abandonment of Jesus Christ on the cross, Matt, xxvii. 46.

Abrupt expression, Luke xiii. 25.

Abstract words, Luke i. 35, ii. 30.

Abstract for concrete, Luke i. 17, 78, John i. 5, Rom. iv. 12, vi. 6, viii. 26, x. 6, 1 Cor. iv. 3, vi. 14, ix. 10, xii. 28, xiv. 32, 2 Cor. iii. 9, Gal. v. 8, Eph. iv. 14, v. 8. 13, Phil. iii. 3, Col. i. 16, ii. 9, 2 Tim. ii. 19, 2 Pet. ii. 10.

Abyss, the, Roni. x. 6.

Accent, emphatic, Luke xiv. 26, 1 Cor. xiv. 22.

Accents, Hebrew, Matt. ii. 18, iii. 3, xiii. 15, Mark xi. 17, xii. 29, Luke iv. 18, Acts vii. 6, xv. 17, xxviii. 27,

Rom. ix. 27, 1 Cor. xii. 12, Heb. iii. 10, Rev. xiii. 1 (thes. 10, obs. 30), etc., xvii. 10.

Accusatives, two, Acts xxvi. 3. Accusative absolute, Acts vii. 21, x. 36, xxvi. 3, Rom. xv. 20, 2 Thess. i. 5, 1 Tim. i. 6, 2 Tim. ii. 14, — of time, Acts xx. 16.

Active, with the reciprocal pronoun, 2 Tim. ii. 21, — for the attempt, John v. 16.

Adaemonism, i.e. orders of daemons not named, Eph. i. 21 .

Adagial expression, Matt. xxvi. 24, Luke i. 17, xiii. 32, 1 Cor. ii. 3, ix. 10, James v. 3, 5.

Adjective , put absolutely, 1 Tim. iii. 15.

INDICES.

Adjective for an adverb, Acts iv. 25, 1 Tim. v. 19.

Adjective agreeing with the latter subst., Acts v. 20.

Adoption, Eph. i. 5.

Advent of Christ, John xxi. 22, Acts

i. 11,2 Thess. ii. 3 (Thes. 21), James v. 8, Rev. i. 7.

Adverb for a noun, John i. 15, Actsxv. 25. ^Equilibrium of the flesh and spirit, Rom. viii. 13.

Affection of Jesus, John xi. 33.

Affinity , words in, Luke i. 17.

Age , finished, Rev. xiv. 6.

Kt'a&wiii Phil. ii. 21.

Alacrity of speech, 2 Pet. i. 5. Alchalilo, Abraham, James ii. 23. Alcoran, 1 Cor. i. 17.

Alexandrine Copy, Prsef. § 8, admon.

Alexandrian dialect, Acts xiii. 18. Allegory, Acts xx. 29, xxiv. y>, Rom.

Alogi, the (they were the oldest opponents of John’s gospel), John i. 1. Alpha and Omega, Rev. i. 8. Ambiguous discourse, dptyifiokla,, Acts xvii. 22, 1 Cor. iv. 8, 2 Cor. x. 13, xii. 13, 2 Tim. ii. 17, Philem. ver. 15. Amen, Matt. v. 18, John i. 52. America, Acts viii. 39.

Amiable expressions, Luke i. 7. Amphisboena (a kind of serpent), Rev. ix. 19.

Ampla oratio (enlarged discourse), 1 Cor. iii. 22.

Analogy of faith, Rom. xii. 6.

Analogy of Scripture. See parallels. Anaphora, Acts vii. 35, xx. 18, 22 comp. 25, xxvi. 18, 1 Cor. iii. 9, 2 Cor. ii. 1, viii. 3, Gal. iv. 4, 5, Eph. ii. 21, iii. 19, Phil. iii. 2, Col. i. 18, ii. 2, 23, 2 Tim. i. 18, ii. 3, 16, James ii. 19. Angels, Matt, xviii. 10, Luke xv. 7, 9, 10, Acts xii. 16, 23, Col. ii. 15, Rev. xvi. 12, and frequently occurring. Antanaclasis, Rom. ii. 12, 1 Cor. iv. 7, Gal. v. 8, Eph. v. 13, Phil. iii. 8, 1 Pet. iii. 1 , Rev. ii. 3.

Antipathy , John viii. 37.

Antiquities, use and abuse of, Rev. xi. 15. Antonomasia, Acts iii. 14, vii. 52, 1 Cor. xv. 45, 2 Tim. i. 8, Heb. i. 1. Aorist, John i. 3, iv. 10, xv. 6, Col. ii. 13. ’Ap(£/)y/, virtue, John xiii. 6. Apocrypha, Matt. xxiv. 15.

Apodosis concealed, John xiv. 31, Acts xxiii. 9, Rom. v. 12, ix. 22, — interrogative, Rom. viii. 31 at the end. Apostles, Matt. x. 1, Mark iii. 14, xvi. 20, John xvii. 6, Acts i. 13, iv. 36,

viii. 18, Rom. i. 11, — their youth, Matt. iv. 21, viii. 14, — not omniscient, Acts xx. 22.

Apostrophe, Acts xv. 10, xxvi. 8. Apostrophus, 1 Cor. vi. 11, Gal. i. 1. Apotomia, Rom. ix. 14.

Apparitions , Luke xvi. 29.

Appeal , useful, John vi. 5.

Appellations of God, Matt. xi. 25, John xvii. 1.

Application , special, John xi. 26, Acts

xxvi. 2.

Appodiare, Markxi. 25.

Apposition, Luke xi. 11, xxii. 20, Acts x. 38, Col. ii. 11, iii. 11. — elliptical, 1 Tim. vi. 19, — with Metonymy, Col. i. 20, — of the noun and pronoun, Acts x. 41, Rom. i. 20, viii. 23, xii. 1, Heb.

Apringius, Preface to the Apocalypse, note 3.

Archangel , Jude ver. 9.

Argument, the, from ill-will, John vii. 52. Arithmetical demonstration of justification, Rom. iii. 28.

Arius, Rev. viii. 10.

Artemonius, Matt, xxvii. 53, John i. 1, viii. 58, x. 34, xx. 28, Rom. i. 4, ix. 5, 1 Cor. ii. 11, v. 12, Gal. i. 1, 1 Tim. iii. 16, Heb. i. 1, viii. 10, xiii. 8, 1 John ii. 14, Rev. i. 1, 9, 17, xxii. 13. Arts, useful in the kingdom of God, Acts xviii. 24.

Article, the. See o, vj, To,IndexII. — Promiscuously written or omitted, Matt, xii. 35, — having force, Luke i. 62, 73, iii. 23, xv. 22, 23, John v. 35, Acts i. 13, ii. 9, 47, iv. 11, vi. 11, ix. 35, xi. 13, xiii. 2, xv. 20, xxi. 27, xxiv. 25, xxv. 11, xxvi. 10, xxviii. 14,

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

Rom. iii. 5, 1 Cor. i. 27, ii. 15, iv.

6, ix. 5, 2 Cor. ii. 17, xii. 12, Gal. iv. 18, v. 10, Col. ii. 2, 6, iii. 5, 1 Thess. iv. 5, 2 Thess. ii. 3, iii. 14, — having the force of a pronoun, James ii. 14, — the mark of the subject, John ii. 9, 1 Thess. iv. 3, 1 Tim. i. 5, Heb. i.

7, — adding emphasis to the predicate, Acts xviii. 28, — omitted, Luke i. 69, ii. 12, 13, xiii. 20, Acts ii. 3, iii. 19, iv. 9, xix. 2, xxvi. 2, 1 Cor. i. 23, ii. 14, iv. 20, vi. 3, xiv. 2, Gal. i. 10, vi.

8, Phil. iii. 9, Eph. iv. 10, 1 Tim. ii. 5, v. 21, Col. ii. 3, James v. 9, Heb.

Artificer not to be always believed, Acts xxvii. 11.

Ascension of Christ, Epli. iv. 8. Asseveration, Rom. i. 9.

Asteism, or polite discourse, Luke xiv. 8, 1 Cor. xi. 19, 2 Cor. xii. 13, 2 Pet.

ii. 11, Philem. ver. 1.

Asyndeton , Matt. xv. 19, Luke i. 17,

1 Cor. xiii. 4, Gal. iii. 13, v. 23, Eph.

Atheism , practical, Luke xvi. 30.

Attic dialect, Luke iv. 18, Acts xxvi. 3. Atto, Col. 1. 27.

August discourse, Acts vii. 36. Augustine, John iv. 42.

Airupxeix, John xiv. 8, xvi. 23.

Author of the Gnomon, devoted to orthodoxy, Pref. § 21, — his writings, ih. § 7, and conclusion of his work, — Notes on the Panegyric of Gregory Neoces. Matt. vii. 11, — on Chrysostom de Sacerd. Luke i. 47, — Editions of the New Testament in Greek, and their defences, Pref. § 8, — Apparatus Criticus corrected, Matt. i. 25, John

1. 1, Rev. viii. 13, xvi. 13, and elsewhere frequently (as may be seen in Ed. ii. d. a. 1763), — the Editions of the Greek New Testament vindicated, Luke x. 13, — the less Ed. of 1734 corrected, 1 Cor. xvi. 5, — some articles in the Geistliche Fama, Rev. xi.

2, — Evang. Harm., Matt. xii. 40, — Defence II., Acts ix. 6, — ErJcl'drte Offenbarung, Matt. xi. 27, Rev. preface, n. 1, and ch. i. 5 (its various defenders, Rev. xxii. 21, at the end), — the order of dates corrected, Acts xiii. 19, sq. Heb. vii. 1, — the Cycle, Pref. § 20, note (and his Germ.

Vers, of the year 1773, Rev. i. 1, 22. 21, at the end), — Germ. Vers, of the New Testament, Pref. § 26, — Life, Prelim. § 1, etc.

Autographs of the New Testament, Pref. § 8, n. 17, Acts xix. 19.

Auxiliary verb, Acts xxi. 35.

Axiom , special, may be lost, Acts xv. 37

Baptism, John iii. 5, Matt. xxi. 25, Rom. vi. 3, Acts x. 47, — of infants, Acts xvi. 15, — of John, Acts xix. 3-5, — not to be repeated, Acts viii. 13, — being without, does not condemn, Mark xvi. 16.

Baptizing, the act of a minister, John iv. 2.

Baraterius, J. Ph., John i. 1, at the end.

Barbarism is denied, John viii. 58.

Bartholomew , John i. 46.

Baumgarten, Matt. i. 17, Rom. i. 7, 16, 17, iv. 5, vi. 11, 12, vii. 10, viii, 1, 13, sq., ix. 5, 22, sq., xi. 21, 30, sq., xiii. 5, 9, xiv. 9, xvi. 3, 20, James ii. 7, and elsewhere frequently. (Comp. App. Crit. Ed. ii.)

Bed, suited to conversion, Acts ix. 9, — less so than the cross, Luke xxiii. 40.

Beginning of a discourse, Acts vii. 48,

Bellarmine, John xxi. 16.

Beast not Greg. VII., Rev. xiii. 1 (obs.

Berlingius, D., Pref. § 18, note.

Bible, Germanic, Original Pref. § 18.

Bishop, Acts vi. 4, xx. 28, 1 Tim. iii. 1.

Bivia, chronological, Matt. i. 8.

Blasphemy, Matt. ix. 3, xii. 31.

Blood of Jesus Christ, Heb. xii. 24, § h sq.

Body of Christ, Rom. vii. 4.

Boehmer, J. G., Rev. 22. at the end.

Books, good and bad, Matt. xxi. 42, Acts xix. 19, Rev. i. 11.

Bromley, Thom., Heb. xii. 24.

Bruckerus, James, Rev. 22. at the end.

Buchstaben (letters), Heb. v. 12.

Burial of Christ, 1 Pet. iii. 18.

Burkius, Ph. D., Proem Pref. § 25 at the end.

INDICES.

Burkins, J. A., Proem Editoris. Burscherus, D. J. F., Rev. xiv. 6. Biischingius, D., Pref. § 18.

Calculation changed, Rev. xii. 6. Calvinus, 1 Pet. iii. 19.

Candour , Luke i. 1.

Canon not imperfect, John xxi. 25. Canons, apostolic, 1 Tim. iii. 2. Canonization, true, John xvii. 19. Carnal, debtors, Rom. viii. 12. Caronges, Fr. (carob beans), Luke xv. 16.

Cases of conscience to be decided by established rules, Matt. ix. 13, xii. 6, xix. 6, 1 Cor. vii. 15.

Cases of the relative, Rom. vi. 17.

Case, ablative, Acts xiii. 36, xvii. 29, Eph. iii. 5, Col. iv. 6, Heb. viii. 5, Rev. viii. 3, xviii. 2.

Catachresis , Gal. iii. 8.

Catching , Matt. xii. 2.

Catechising , Matt. xvi. 13, Luke i. 4,

Catechism, Romish, Matt. vi. 10. Celibacy, 1 Cor. vii. 1.

Cerinthus, John i. 1.

Characters, moral, in Scripture, Matt, xiii. 20, xxiii. 13, Luke xii. 17, xiii 31, xvi. 20, — spiritual, John xx. 4. Charientismus, John ix. 30.

Charismata (gifts), 1 Cor. xii. 9. Charta blanca, John xvi. 23.

Chiasmus, Pref. § 24, Matt. v. 44, John v. 21, viii. 25, 28, Acts ii. 46, xx. 21, Rom. ii. 14, 17-20, vi. 12, sq., viii. 9-32, 34 comp. 38, ix. 4, 24, sq., xi. 33, sq., xiii. 13, 1 Cor. ix. 1, xiii. 5, 2 Cor. ii. 16, iv. 1, Gal. iv. 4, Eph. iii. 16, Col. ii. 18, 2 Tim. ii. 24, Philem. ver. 5, Heb. i. 4, iii. 12. Children, duty of, Eph. vi. 1.

Chitiasm, Pref. § 21, Rev. xx. 3, sq. Christ, 2 Cor. v. 16, Rev. xi. 15, — by Metonymy for Christianity, Heb. vi. 1, — the Scripture to be interpreted concerning Christ, Matt. ii. 23, Acts ii. 31, 34, viii. 34, sq. See Jesus. — Chronological, Matt. i. 17, thes. xii., Luke iii. 30, xiii. 15, John vii. 11, xxi. 22, Acts xiii. 18, Rom. ix. 17,

2 Thess. ii. 3, thes. xii., Heb. xi. 23. Christianity , how to be estimated, Acts

Christians, Acts xi. 26, xv. 7, sqq. Christlieb, W.B.,Rev. 22. at the end. Chrysostom, Rom. v. 13, Gal. v. 26, 1 John ii. 14, 16, Rev. i. 9.

Circumcision , Rom. ii. 25.

Civility, holy, John xxi. 15, Acts ix. 38. Classification, 1 John iv. 18.

Clepsydra, spiritual teachers not to be bound by the, Acts xx. 7.

Climax, Acts xxiii. 6, Rom. i. 23, v.

Cluverus , Rom. viii. 21.

Commandment, new, John, xiii. 34. Commentaries, Pref. § 3, 4. Commissioner, Acts xxvi. 12. Communication of particular circumstances, Mark xiii. 32. Communication, rhetorical, Acts iv. 19, 1 Cor. vi. 2.

Communion under both kinds, Matt, xxvi. 27.

Communion of goods, Acts ii. 45, iv. 32, ix. 36, xxi. 8, Rom. xv. 26, Acts ix.

Comparison, implicit, Rom. v. 14, 15. Comparative theology, Matt, xxiii. 23,

Compound verb, Luke i. 4, 19, iv. 3,

Conception of Jesus Christ, where accomplished, Luke i. 39, Heb. vii. 14. Conciliatory arguments, Matt. xiv. 4. Concinnity (fitness), Luke xiv. 9, Acts xxiii. 5-9, 1 Cor. vi. 19, xi. 31, xiii. 12, 2 Cor. vi. 8, xii. 7, 1 Pet. iii. 7, 16, 2 Pet. ii. 8.

Concise phraseology, Matt. ii. 20, iv. 5, Luke i, 15, 17, 23, iv. 2, 38, xiii. 7, xvi. 26, John i. 23, vi. 21, viii. 58, xii. 31, xv. 21, 27, xxi. 20, Acts vii.

7, 9, 16, viii. 22, xiii. 33, xv. 23, Rom. i. 8, ii. 10, vi. 4, ix. 4, xiii. 7, xv. 18, 1 Cor. i. 25, ix. 5, x. 13, 2 Cor. xi. 3, Gal. iii. 8, 23, Col. ii. 20, iii. 3, 2 Tim. i. 10, ii. 8, 26, Heb. i. 6, v. 7, vii. 5, x. 22, 1 Pet. iii. 16, v. 12, etc. See Semiduphx (the half of a double sentence or clause).

Concrete and abstract, Acts x. 38, — for the abstract, Gal. iv. 19, Eph. iv. 13, 22, Col. iii. 11.

Concubinage, Matt. xix. 6.

Conditions, unjust, John x. 24. Confession of praise, Matt. xi. 25, — of sins, Matt. iii. 6, Acts xix. 18, — of hope, 1 Pet. iii. 15.

Conscience , Acts xxiii. 1.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

Consequence, from what is possible to what is, Rom. xiv. 4, — from the greater to the less, Rom. viii. 32,— from the less to the greater, Rom. iii. 6.

Consequences, Matt. xxii. 32. Considerations somewhat enlarged, — Matt. i. 16, respecting the genealogy of Joseph, — ii. 23, concerning a Nazarene, — x. 2, respecting the order of the apostles, — xii. 40, respecting the three days of suffering, — xiii. 3, respecting seven parables, — xviii. 17, concerning the article never being redundant, — xxii. 32, on the value of inferences, — xxiv. 29, concerning the optical nature of the prophecies, — xxiv. 33, on not overlooking the order of words, — Mark x. 18, on the words of Jesus suited to the capacity of His hearers: comp, xiii. 32, — xv. 25, on the hours passed on the cross, — Luke iii. 23, 36, on the genealogy of Mary, — vii. 35, on Wisdom justified by her children, — ix. 50, on not confounding pronouns, — xvi. 8, on the unrighteous mammon, — John i. 1, on Artemonius, — i. 15, concerning the two Johns, — i. 52 (51), on the word Amen, — iii. 5, on water and the Spirit, — vi. 37, on the Greek style of the New Testament, — viii. 1, 6, respecting the adulteress and the writing, — viii. 20, concerning the teaching of Jesus, — xiii. 14, respecting the washing of the feet, — xiv. 28, on the sensibility and humble language of Christ, — xxi. 22, concerning John about to remain, — Acts i. 7, on Divine reservation, — iii. 21, on Christ taking heaven, — iii. 22, on Christ and Moses, — v. 5, on the punishment inflicted on Ananias and his wife, — vii. 1, 14, on the very suitable discourse of Stephen,— xii. 21, on the death of Herod, — xiii. 18, 19, on God carrying the people, — xiii. 33, on the word, to-day, from Ps. ii. 7,— xiii. 48, on predestination and reprobation, — xvii. 23, on the unknown God, — xix. 5, on the repetition of baptism, — xix. 19, on the autographs of the apostles, — xxiii. 5, respecting Paul, guilty neither of falsehood nor stratagem, — Rom. i. 1, on the epistles, especially those of Paul, — i. 17, on the righteousness of God, — iii. 23, on the glory

of God, — iii. 25, on Trccpicret and ctip g- <ju, — v. 7, on the difference between Good and Just, — v. 12, 13, on original sin, — vii. 1 4, on the progress of man from his state under the law to his state under grace, — viii. 19, on the creature sighing or groaning, —

viii. 31, on the interrogative Apodosis, — ix. 3, on Paul devoting himself, —

ix. 5, on Christ being God, — xii. 6, on prophecy and the analogy of faith, — xiv. 9, psychopannvchia (the insensibility of the soul, during the whole night that the body is in the grave), — xv. 6-8, on the names of God and Christ, — 1 Cor. i. 27, on election, — vii. 25, on inspiration, —

x. 2, on the sacraments of the Old Testament, — x. 9, on Christ, in respect to the Old Testament, — xi. 7, on the woman to be veiled, — xii. 9, on common and miraculous faith, — xiii. 4, on the nature of love, — xv. 23, etc. on the last things, — xv. 29, on baptism over the dead, — 2 Cor. v. 10, on the manifestation of the sins of believers, — xii. 2, on Paul being caught up, — xii. 7, on the buffetings of Satan, — Gal. ii. 9, on Paul and James, — ii. 16, on the works of the law not justifying, — iii. 16, on the one only seed, — iv. 24, 25, on the allegory, — Eph. i. l,on the scope of the epistle, — i. 23, on (Christ’s) fulness, — iv. 11, on the ministers of the Gospel, — Phil. i. 9, on knowledge and sense (judgment), — ii. 6, on emptying Himself, — Col. ii. 16, on the Sabbath, — 2 Thess. ii. 3, 4, on the mystery of iniquity, — 1 Tim. iii. 2, on successive polygamy, — iii. 15, on the Gospel, the pillar and ground of the Church, — iv. 2, on those who have seared consciences, — Tit. i. 7, on the steward of God, — Heb., in the Introd., concerning Paul being the author, — ch. i. 4, on the chiasmus,— i. 6, on the formulje of quotation,— ii. 5, on the angels our fellowservants, — ii. 7, on Christ tasting death for every man, — iv. 12, on the soul and spirit, — v. 7, on the process of suffering, — vi. 1, on the Christian catechism of the Old Testament, — vi. 4, on relapse, — viii. 11, on being taught of God, — ix. 18, on the word mi and IiolO'/ikyi, — x. 7, on the volume of the book, — xi. 1, on the

INDICES.

definition of faith, — xi. 21, on the staff of Jacob, — xi. 33, on the prophets,— xii. 24, on the blood of sprinkling in heaven, — James ii. 14, 21, on James and Paul, — iii. 6, on macrocosm and microcosm, — v. 14, on unction, — 1 Pet. iii. 18, 19, on the descent into hell, — 2 Pet. i. 5, on the system of virtues, — ii. 10, on the excellence of the angels that sinned, — iii. 8, on a thousand years, Ps. xc. 4, — 1 John ii. 12, on the degrees of age, — ii. 18, on antichrist, — v. 7, on the three witnesses, — v. 16, on the sin that is to death, — Jude ver. 14, on the seventh, — Rev., Proem on the assistance derived from criticism, — ch. i. 1, on the title and subject of the book, — i. 3, on the helps to understand the Apocalypse, — i. 8, comp, xi. 17, on the Divine names, especially mnS — i- 10, on the Lord’s day, — ii. 1, on the seven epistles, — ii. 16, on the shorter reading for the most part genuine, — iv. 1, on the issue of the seals, iv. 8, — on rpiaocyi'a, — vi. 2, on the interpretation of the seals by Langius, — vi. 1 l,on chronus(time, season),— ib. on the edition of Erasmus, — viii. 3, on the incense of the angel, — x. 6, on non-chronus (time not yet), — xii. 9, on the words otocfio’hog and — xii. 14, on 1, 2, \ times, — xiii.

I, etc. on the beast out of the sea, — xiii. 18, on the number 666, — xvii. 9, on the city built on seven hills, — xvii. 10, chronological table,— xvii.

II, on the son of perdition, — xviii. 13, on the chariots, — xix. 1, on the expression it* ttn, — xx. 2, on the thousand years, — xx. 4, on the Septenary or seven ages of the world, — xx. 11, chronological table, — xxi. 16, 17, on the 12,000 furlongs and 144 reeds (cubits), — xxii. 13, on the title Jesus, — xxii. 18, on the sins against the book of the Apocalypse, etc.

Council, example of a good, Acts xv. 6, 15.

Counsels of the Gospel, Matt. xix. 21.

Constructions, singular, Mark iii. 27, Luke vi. 17, viii. 20, xiii. 16, Acts xv. 7, 23, xx. 3, xxi. 16, xxii. 17, I xxv. 20, xxvii. 1, xxviii. 27, Col. ii. 8, 2 Tim. iii. 14, Rev. passim.

Consummation of the world, Matt. xiii. j 39, 2 Pet. iii. 11.

Controversies, how to be treated, Gal. i. 8. Conversation, holy, Acts viii. 30, xxi. 29.

Conversion, Matt. xiii. 15, Luke i. 17,

xv. 17, John vii. 17, Acts iii. 26, ix. 5, 9, 20, xii. 21, xxiv. 25, xxvi. 18, 19, — differs from repentance, Luke xv. 17, Acts iii. 19, xxvi. 20, — of the Jews, Rom. xL 18.

Cornerus, Heb. ii. 7.

Correction, brotherly, Acts vii. 26. Correction of words, Gal. iii. 4, Eph. iii. 19.

Course, Acts xiii. 25.

Court (palace), Mark vi. 14, Luke ix. 9, xxiii. 10.

Countenance of Jesus Christ, Mark x.

Creation , Mark x. 6, xvi. 15, Heb. xi. 3.

Creatur, 1 Pet. ii. 13.

Cries of Christ, John vii. 28.

Criticism (crisis), Pref. § 8, etc., Rev. Proem, n. 2, and ch. xxii. 18, 21, etc.

Cross, Matt. x. 38, — hours on the, John xix. 14.

Crusius, D. C. A., Pref. § 14, note, § 20, note, Matt. i. 8, 12, 23. 35, Luke 1, 9. 7, 30. Rev. 22. at the end. Cumulation of words. Luke xiii. 15. Customs of Christ, Mark x. 1.

Cutting off, Rom. xi. 22.

Cyclopce, who bear the Gospel, James

Daemons (devils), Matt. xvii. 21, 1 Cor.

x. 20, — to have a devil, Matt. xi. 18. D demonological observations, Matt. iv. 1, 3, 4, 5, 10, 24, vii. 22, viii. 28, 29, 31, 32, x. 1, xii. 25, 26, 43, 44, 45, xiii. 19, Mark i. 23, 24, 26, iii. 18, v. 3, 7, 8, 10, 15, vi. 13, vii. 25, 30, ix. 22, 25, 26, Luke iii. 22, iv. 6, viii.

xvi. 29, John viii. 44, xii. 31, xiii.

Daniel the prophet, Matt. xxiv. 5. Dannliauerus, Heb. xii. 24.

Dative, Luke ix. 59, xii. 20, xv. 30, Acts i. 6, xix. 27, Rom. iv. 12, viii.

Day, 1 Cor. iii. 13, Heb. x. 25, — that day, Matt. vii. 22, — near. Matt. xvi.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

Heb. i. 1, 1 John ii. 18, — day of God, 2 Pet. iii. 12, — of Christ, John viii. 56, — day of the Lord, Rev. i. 10, — the day of conversion, Luke xix. 9.

Deacons , Acts vi. 2, Philem. ver. 22, note.

Dead , the, Rev. xi. 18.

Death of Christ, John x. 18, — of believers, John xi. 6, — what mitigates a violent death, Acts vii. 55, — state after death, Matt. vii. 22, xiv. 2, Luke xvi. 29, Rom. xiv, 9, Phil. i. 23, 1 Pet. iii. 19, — examples of a happy death, John xii. 30.

Death eternal is not mentioned, Rom.

Decorum in the conduct and conversation of Jesus Christ, and in the Scripture of the New Testament, Pref. § 15, Matt. iii. 15, v. 11, vii. 28, ix. 13, xv. 23, Mark xiv. 8, Luke

Decree , absolute, Rom. xi. 6.

Au'jotyi? in speaking, Luke xii. 5, Acts vii. 43, xx. 24, xxvi. 6, Rom. ii. 5,

De Dieu , Acts xv. 17.

Deity of Jesus Christ, Matt. xi. 10, Luke i. 16, John i. 1, v. 17, viii. 17, 19, x. 30, 34, xvii. 5, xx. 28, Rom. ix. 5, xiv. 11, 1 Cor. x. 9, Phil. ii. 6, 1 Thess. v. 27, 1 Tim. iii. 16, Heb. i. 1, 2, iii. 4, vii. 26, 1 John iv. 2.

Delay dangerous, Acts xxiv. 25.

Deprecation for others an important matter, 1 Tim. ii. 5.

Ztescerctf into hell, Eph. iv. 9, 1 Pet. iii. 19.

Destruction , Acts iii. 23.-

Devil, John viii. 44, — a sinner, 1 John iii. 8, — a tempter, Matt. iv. 1, — judgment of the devil, 1 Tim. iii. 6 : comp. Dsemonolog.

Deylingius, Sal., Heb. xii. 24, Rev. xiii. 1, thes. 7-

Diasyrmus, John vii. 4.

Diclux , Rev. Proem, n. 3.

Didactics of Christ (comp. Trivium), John viii. 20.

Diminutive , Luke xii. 32.

Disciples , Matt. x. 1.

Discipline of the Church, James v. 4.

Discrepancies in the exegetics of the Apocalypse, Rev. 13. 1 (thes. 7).

j Divide and command, Acts xxiii. 6. Divine things, we must reason modestly on, Rom. xi. 34, 1 Cor. xii. 18. Divorce, Matt. v. 31, xix. 4.

Doctrine , pure, Matt. xvi. 6.

Doubting , Acts x. 20.

Dreamers, natural men, Jude ver. 8. Dreams, Matt. i. 20, Acts xvi. 9.

Duels , Matt. v. 39.

Duties to God, our neighbour, and ourselves, Matt. vi. 1.

Ecclesiastical goods, Acts vi. 3.

Echo , Matt. viii. 3.

Ecstasy , Acts x. 10.

Editions, enlarged and corrected, Pref. § 17, n.

Efficacy of the Divine word, Matt. vii. 29, viii. 7.

Efficacious discourse, 1 Cor. xv. 3. Elect, Matt. xx. 16, xxiv. 22, Col. iii. 12.

Election, predestination, etc., Matt. vii. 24, xi. 26, Rom. ii. 4, viii. 29, 1 Cor.

Elegance , Luke xii. 17, John i. 17, v.

vi. 13, vii. 1, viii. 12, xii. 15, xiv. 5, 26, xv. 8, 39, 2 Cor. i. 23, iii. 18, iv. 11, Gal. v. 17, vi. 6, Eph. ii. 15, 17, iii. 8, 1 Tim. v. 4, 23, James iii. 4, 2 Pet. i. 15.

Elements , Heb. v. 12.

Elenchus (demonstration), when suitable, John viii. 12, Acts vii. 51, xiii. 46.

Elephants, wailing of, Rom. viii. 22. Ellipsis, Mark vi. 14, xv. 8, Luke viii. 19, xii. 20, 47, 48, xiii. 9, xiv. 18, xviii. 14, John vii. 38, Acts ii. 3, 29,

3, 1 Tim. vi. 2, Heb. vi. 8, 1 John ii. 27, — of the imperative, Gal. v. 13, — of the optative, Phil. iv. 3, 23, — of the predicate, Phil. ii. 1, Eph. v. 4, — of the pronoun, Acts v. 41, vi. 1, xxiii. 15, xxvii. 14, 43, xxviii. 3.

INDICES.

Emphasis, Pref. § 14, Luke i. 4, 45, ii. 48, iv. 15, xiii. 27, John v. 36, 42, - vi. 37, Acts xv. 18, xxii. 25, 1 Cor. vi. 8, vii. 22, viii. 12, 2 Cor. x. 1, Gal. iii. 10, Eph. ii. 14, Col. i. 27, 1 Pet. i. 10.

Emptying of Christ’s glory, Phil. ii. 7, Heb. ii. 9.

Enallage, John vi. 61, Acts iii. 21, x. 28, xix. 34, xxv. 22, Col. i. 27, Rev. x. 9.

Enccenia (a yearly sacrifice), Matt. xiv.

Enemies, love of, Matt. v. 44, — iniquity of the truth of, Acts v. 28. Epanalepsis, John xiv. 11, Acts xiii. 24, Rom. viii. 1, 1 Cor. ii. 6, iv. 13, x. 10, James ii. 15.

Epanodus, John xiv. 17.

Epiphonema, Rom. i. 15, 1 Cor. vi. 20. Epistles, form of, in the New Testament, Rom. i. 1.

Epitasis, Matt, xviii. 19, Acts vii. 5, x. 30, 39, xvii. 27, Rom. ix. 7, 1 Cor. ix. 25, xv. 35, 2 Cor. iii. 6, v. 8, viii. 3, Phil. iv. 4, Eph. v. 13, Heb. i. 13, 1 John iv. 16.

Epithets, emphatic omission of, 1 Cor. vi. 20, vii. 23.

Epizeuxis, Luke viii. 24, x. 41, John i. 52.

Error, the evil of, John viii. 44, 46, ix. 41.

Ethos, Luke x. 29, xii. 4, Acts ii. 8, 29, xx. 37, xxi. 39, xxiii 5, Rom. vi. 17, vii. 25, ix. 14, xii. 16, 1 Cor. xv. 57, 2 Cor. i. 18, ii. 14, vii. 8, Eph. iv. 1.

Euphemismus, Matt. viii. 11, Luke vii. 35, xiii. 1, John ii. 25, xvii. 19, Acts

Euphrates , Rev- xvi. 12.

Euthymius, Matt. vi. 13.

Evangelical , Phil. i. 27.

Evangelists, Matt, tit., — their harmony, Pref. § 18, — their care in reviewing a subject, John xxi. 23.

Event, the, how far it is to be expected in the prophecies, Rev. x. 6.

Evidence, Acts xx. 26, xxii. 3, xxvi. 4, Rom. vi. 19.

Exaltation of Christ, Phil. ii. 9, Heb. ii. 5.

Exegesis , ages of sacred, Pref. § 5.

Exercise, prophetical, Mark xvi. 17, at the end.

Express language, James iii. 9.

Exquisite address, Luke i. 3, John v 35, Col. ii. 13.

Exultation, 1 Thess. v. 24.

Ezra, book of, Matt, xxiii. 34.

Facility of expression, Gal. iv. 20.

Faith, Matt. viii. 10, Luke xvii. 7, John xii. 16, James i. 6, — -joined with hope and love, Acts xxiv. 14, 1 Cor. xiii. 13, Heb. x. 22, 1 Pet. i. 3, — saving, Matt. ix. 22, — miraculous, Matt. xvii. 20, Mark xvi. 17, 1 Cor. xii. 9, — considered apart from its office in justification, 1 Tim. iv. 12, — implicit and explicit, John vi. 68, — prior to knowledge, John vi. 69; those who are somewhat slow excepted, John x. 38, — the fruit of the word, Luke viii. 12, — slower or quicker, Luke xxiv. 25, — it is in the understanding and the will, Luke xxiv. 25, — not slothful, but active, John xii. 35, — reviving and purified, Mark xvi. 13, — lays hold of omnipotence, but more happily on mercy, Luke xvii. 7, — either before or after love and knowledge, John xvi. 27, xvii. 21, — historical formerly rather difficult. Acts i. 22, — towards God and Christ, Rom. i. 7, — how far it justifies, Rom. iii. 28, — attracts Christ, Rom. x. 8, — embraces what we do not yet understand, John xii. 16 , —faith in God, what? Mark xi. 28, — faith, Treue (true), the virtue of a servant, Matt, xxiv. 45, Luke xvi. 10.

Familiarity, 1 Cor. xvi. 6, Phil. iii. 13.

Fasting, Matt. vi. 16.

Father, Matt. vi. 4, 9, John xiv. 2, xvii. 1, — duties of fathers, Eph. vi. 4.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS,

Fear of men, Matt. x. 28, xiv. 9. Federal method in Theol., Matt. xxvi. 28.

Feet, washing of the, John xiii. 14. Fehre, S. B., Rev. 22. at the end. Festival days, much sin is committed upon, John viii. 4.

Fig-tree , Mark xi. 13.

Fishes, kinds of, John xxi. 11.

Flacius, Rom. vii. 18, x. 2.

Flesh, the, the workshop of sin, Rom. vii. 4.

Flesh and spirit, John vi. 63, Rom. i. 4, 1 Tim. iii. 16, 1 Pet. iii. 18. Comp. tit. Spirit.

Flight in the time of persecution, Acts xii. 17.

Foertsckius, D., Rom. 15, 29.

Forbesius , Rev. xx. 4.

Force added to what is said, Acts iii. 18. Forensic term, 2 Cor. ii. 6.

Formula of concluding and exciting attention, Eph. vi. 10, — of declaring, 1 Tim. vi. 7, — of breaking off, Gal. vi. 17, — of extenuating, John vi. 9, — of explaining in general, 1 Cor. vii. 29, — of bringing in an objection, Rom. iii. 1, — of praising, Matt. xxv. 21, — of making progress, Phil. iii. 1, — of revealing, 1 Thess. iv. 15, — of transition, Acts iii. 17, — of distance, Luke iv. 24.

Formulce, more sacred use of, J ohn xx. 19, Acts xv. 23, — ordinary use of, increases impiety, Acts xii. 22. Comp. Trivial and Proverbs.

Fortuitous, Luke x. 31.

Forty days, etc., Matt. iv. 2, Acts vii.

Fountain, Greek of the New Testament, what? Pref. § 8, mon. 12. Frankius, A. H., Philem. ver. 1. Franzius, Matt. v. 45, 1 Thess. v. 27. Fraternal relation of Christ, Matt. xxv. 40, John ii. 12, xx. 17, Heb. ii. 11, — brethren a title of Christians, Rom. i. 13.

Frequent occurrence of words, in Acts i. 13, 17, iv. 13, — in 1 Cor. ii. 2, iii. 18, — in 2 Cor. ii. 14, — in Col. i. 9, — in 1 <Tim. ii. 2, 9, 10, vi. 14, — in 1 Pet. i. 3, 5, ii. 14.

Friendship, Rom. v. 7, 3 John ver. 15, — of Jesus to John, John xiii. 23. Frisch, J. F., Rev. 22. at the end.

Fruit , Rom. l. 13.

Fulness of the meaning, Rom. i. 4.

Future things, the knowledge of, Matt, xxiv. 4.

Gabriel , Luke i. 9, Rev. xi. 15.

Gain , Acts xix. 27.

Garment, marriage, Matt. 22, 11.

Gastpredigten, Col. ii. 1.

Gaul, 2 Tim. iv. 10.

Gebhardi , Rev. xiii 1 (twice), xx. 2.

Gehenna , Matt. v. 22.

Genealogy of Christ, Matt. i. 1,2, etc.. Heb. vii. 14.

Genitive, 1 Tim.v. 11, — absolute, Luke viii. 20, — of the object, John xii. 31, Rom. xi. 31.

Gentiles, how the Apostles refuted the, Acts xix. 37-

Gerberus , Rom. i. 26.

Gifts, sanctifying and administering, Rom. xii. 4, — of spiritual knowledge, 1 John ii. 3.

Giving of thanks, Rom. xiv. 6.

Glory: Holiness, Acts iii. 14, comp. Rom. v. 2.

Gnome, 1 Cor. vi. 12.

Gnostics , John ii. 3.

God is, Heb. xi. 6, — is in the saints, 1 Cor. xiv. 26, — is a God of patience, etc., Rom. xv. 5, — God’s making Himself known, Matt. iii. 17, xvii.5, Acts xvii. 24, — what is said of God fully expressed, Matt. v. 45, or by ellipsis, Matt. iv. 23, 3 John ver. 7, — the subject of God, ourselves, our neighbour, is frequently introduced, Matt. vi. 1, xi. 7 , —faith in God, 1 Pet. ii. 19, — jealousy of God, Rom. x. 2, — beautiful to God (exceedingly beautiful), Acts vii. 20, — the only Gocl, 1 Tim. i. 17.

Good pleasure of God, Matt. xi. 26.

Good works at once free and necessary, Rom. xv. 27.

Gospel, the, Matt. iv. 23, Mark i. 1, Luke i. 19, Rom. ii. 16.

Grace, universal, John i. 9, xii 47, Rom. iii. 3, Heb. x. 29, 1 John ii. 2.

Gradation, Acts vii. 35, Rom. xi. 33, 1 Cor..i. 12, iv. 8, xiii. 1, xiv. 8, 15, 38, 2 Cor. iv. 4, vi. 16, vii. 2, 1 Thess. iv. 16, 1 Pet. i. 10, 2 Pet. iii. 5.

Grand discourse, Acts i. 3, Rom. i. 29

INDICES.

viii. 9, Eph. ii. 6, vi. 13, Phil. ii. 9,

Grand expression, Luke iii. 23, xii. 32, John i. 3, Acts ii. 17, 1 Thess. iv. 16,

Grateful expression, Acts xiv. 26, 1 Cor. xvi. 2.

Grave discourse, Luke i. 1, ix. 13, xii. 5, xiv. 11, Acts xv. 22, 24, Rom. i. 26, 1 Cor. iii. 9, v. 1, 3, xvi. 1, 2 Cor. i. 25, Gal. i. 6, xviii. 3, ii. 16, 1 Pet. i. 1, 2 Pet. i. 4, ii. 16.

Greek language, observations on the, sometimes short and yet useful, Matt.

vi. 11, xiii. 30, xxiv. 15, 27, xiii. 27, Mark i. 34, vi. 8, vii. 1, xiv. 19, xv. 34, Luke i. 73, iii. 21, xvii. 7, Johni. 15, vii. 34, xvii. 2, Acts xiii. 18, Rom.

2 Cor. vii. 8, xii. 13, Eph. i. 6, Heb. xiii. 2, 1 Pet. iii. 1, v. 4, 2 Pet. ii. 4, Rev. i. 9, xxii. 2,— comparison of it with the Hebrew, Matt. ii. 23, x. 25, xii. 36, Mark iii. 27, xv. 34, John xviii. 1, Col. iii. 15, 2 Pet. ii. 15, sq. Not a few distinctions of Greek are marked in Index II. See also in this Index III., Article Concise phraseology, Middle verbs, tense , etc.

Gregory of Neocsesarea, John xi. 1. Gregory VII., Rev. xiii. 1.

Grief, John xi. 31.

Growth of Jesus Christ, Luke ii. 52.

Hair of the head, 1 Cor. xi. 5.

Hand, the apostles laboured with the, John xxi. 3, Acts xxviii. 3.

Hands, imposition of, Matt. xix. 15, Acts xiii. 3, 1 Tim. v. 22, Heb. vi. 1, James v. 14.

Harduinus, John xviii. 20.

Harenberg, J. C., Rev. 22. at the end. Harvest, John iv. 35.

Haste is not always expedient, Acts ix. 23.

Heart, Matt. v. 8, xi. 29, xiii. 15, Luke xvi. 15, Acts i. 24, viii. 21.

Heaven, Matt. vi. 9, — for God, Matt.

vii. 17, John iii. 27.

Hebraism, Pref. § 14, Matt. i. 1, xv. 5, Rom. i. 17, v 14, ix. 8, 10, xi. 25, Rev. i. 5, and everywhere else in

these three and the other books of the New Testament: for example, Luke i. 30, ii. 21, xi. 33, Acts x. 36, 1 Tim. iv. 3.

Hebrews, Introd. to the Epistle to the Hebrews.

Hellenists, Acts xi. 20, Introd. to Heb.

Hellwagius, E. F., Proem, Pref. § 26, Rev. 22. at the end.

Heresiology, 1 Tim. iv. 1.

Heretic , Tit. iii. 10.

Heritage, 1 Pet. v. 3.

Hermeneutical observations, Pref. § 14, Matt. i. 22, ii. 1, 15, 18, 23, v. 18, 39, ix. 13, xvi. 8, 11, 13, xviii. 13, xxiv. 15, 29, 42, xxvi. 64, Mark i. 2, vii. 1, xiii. 32. Luke iii. 2, ix. 50, xvi. 8, Acts ii. 39, viii. 34, Rom. xi. 34, 1 Cor. iii. 19, vii. 25, ix. 17, 2 Cor. xi. 17, 2 Thess. ii. 3 (position 21), Heb. xii. 17, 1 John ii. 18, Rev xii. 8, etc.

Herod , Matt. ii. 1.

Hesy cixius, corr. Acts iii. 20.

Heumannus, 2 Cor. i. 12, sq., 2 John ver. 1.

Hieronymus, John xxi. 11.

High Priest, Heb. ii. 17.

Hillerus , Matt. ii. 23, Rev. xix. 1.

History, ecclesiastical, specimens of explaining, Acts vii. 1, Heb. xi. 2.

Hobbes , Rom. i. 21.

Hochstetterus, A. A., Heb. xii. 24, § 12.

Hof man, C. G., Pref. § 9, John ix. 14.

Holiness: Glory, Acts iii. 14, Heb. ii.

Holy, Rom. i. 4, — Holy, Holy, Holy Rev. iv. 8, — saints, Matt, xxiii. 29, xxvii. 52, — sanctified, Acts 20, 32.

Homicide, Acts xxviii. 4.

Homiletics. See Pastoral.

Homilies, how the fruit of. is to be gathered, Luke xi. 27, Acts ii. 37.

Hope, Rom. viii. 24.

Hospitality, Heb. xiii. 2.

Hostien , John vi. 31.

Hours of the ancients, Mark xv. 25.

Human custom, according to, ^liilem. ver. 15.

Humble in heart, Jesus, Matt. xi. 29, xii. 6.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

Hypallage, Matt. x. 15, James ii. 17, iii. 4, Heb. ix. 23.

Hyperbaton, Mark ix. 20, xvi. 1. Hypocrisy, Matt. vi. 2, xvi 3, 6, xxiii.

Hypothetical phraseology, 1 Cor. iv. 3. Hypotyposis, 1 Cor. xi. 13, 2 Cor. iv.

James and Paul, Gal. ii. 9, James ii. 14, iv. 5.

Idolatry, Acts vii. 41, xvii. 29.

Jenisch, Jos., Mark 16, 17.

Jerusalem, Luke xxi. 24, Gal. iv. 26, Rev. xxi. 2.

Jesus is Christ, Matt, i, 1, 16, sq. 22, — name Jesus, Matt. i. 21, — Christ Jesus (with the name put first), Rom. xv. 8, Gal. ii. 16, — His majesty and glory, Matt. vii. 28, 29, Heb. Introd. Comp. Method, Life, Prayers, etc. Jews, name of, Matt. ii. 2, — argument against them, Matt. i. 22, sq. Illumination, Matt. xvi. 17, Heb. vi. 4. Image of God, Col. iii. 10, 1 Cor. xi. 7- Imperative, John ii. 19, Gal. iii. 7, — after the imperative, John vii. 37, Col. iii. 15, — including the future of the Indicative, John i. 47, Gal. vi. 2. Impersonal expressions, Luke ix. 28, xii. 5, 1 Cor. xvi. 12.

Importunity, natural, Acts xvii. 4. Imputation, immediate, Rom. v. 14. Inchoative words, power of, Matt. i. 5. Increase of good and evil, Matt. xiii. 7, 30, Mark iv. 19, Rev. 14, 19. — of discourse, 1 Cor. iii. 3, xv. 9, Phil. iii. 8.

Indefinite expression, Rom. vii. 7. Indicative, Luke i. 28, Acts vi. 3. lndifferentism, Acts x. 35, 2 Cor. xi. 13. Individuals, care of, Matt, xviii. 5, John xvii. 12, Acts xx. 31. Comp. Providence.

Infidelity wavers, Rom. x. 6.

Infinitive for the imperative, Luke ix. 3, Phil. iii. 16, — in place of a noun, Phil. iii. 21,— expressive of politeness, Rom. xii. 15, Rev. x. 9. Infirmity, Rom. v. 6.

Inhabitants of heaven, knowledge of, Luke xv. 6, sq.

Injustice, blameless, Luke xvi. 8. Inspiration of words, Matt. x. 19, xvi. 13, John iv. 26, xiv. 26, xxi. 23. Comp. Theopneustia.

VOL. V.

Interrogation, Acts vii. 1, — the advantage of, John xvi. 30, — too much of, Luke x. 29, — power of, regarding the contumacious, Luke xx. 68, — desultory, not always to be censured, John iv. 20.

Invisible things, Matt. xvii. 3, — an account of them given in the Apocalypse, Rev. vi. 9.

John Baptist, Matt. xiv. 2.

John the Apostle wrote the Gospel, John xxi. 2, — to whom, x. 22, — in what style, xx. 20, — his name, xiii. 23, — the disciple beloved more than the others, xiii. 23, — when and in what language he wrote the Gospel and epistles, John i. 1, v. 2, xi. 16, xix. 23, xxi. 19, 1 John ii. 22, and the Apocalypse, Rev. i. 9.

Jonas , Justus, Acts, Introd.

Josephus , when he died, John ii. 12.

Iota , Matt. v. 18.

Joy , Matt. v. 12, Acts viii. 8, Phil. i. 4.

Joyful words, 1 Thess. iii. 8, 2 Tim. iv 8.

Ire (wrath), Rom. i. 18, ii. 9.

Irenaens , Rev. xiii. 18.

Irony, becoming and pleasant, John ix. 27, — not used by Christ, John vii. 27.

I say to yon, Matt. v. 18, vi. 29, Luke xiii. 3.

Israel, Rev. vii. 4, — their conversion, Matt, xxiii. 39, Rom. xi. 25, — the Epistle to the Hebrews useful to them, Heb. ii. 11.

Iteration, John v. 36.

Judas Iscariot, whether he was present at the Lord’s Supper, Matt. xxvi. 26, Mark xiv. 23, Luke 22, 21.

Judgment, Matt. xii. 41.

Just, Christ the, Acts xxii. 14.

Justification, Rom. iii. 20, 28, James ii. 21, — of Christ, 1 Tim. iii. 16.

Hainan , Luke iii. 36.

Kr dud panov, Mark xiii. 14.

Kennen lernen, 1 John iv. 14.

Keys, Matt. xvi. 19.

Kingdom of heaven, Matt. iii. 2, 4, 17, — of God, Acts i. 3, — of Christ, Acts x. 41, — of the saints, Rev. xx. 4.

Kiss, holy, Rom. xvi. 16.

INDICES.

•Knowledge, a thing of the greatest importance, John xvii. 3, — of the truth, whence? John xvii. 3, — spiritual, 1 John ii. 3.

Kohbreiffius , Luke i. 39.

Korb, a village or district , Acts xx. 15.

Kornmannus , Matt, xxiii. 35.

Kusterus , Rev. ii. 14.

Kyria , a proper name, 2 John ver. 1.

Lambertus , Rev. xvii. 11.

Lampius , Rev. i. 2.

Langius, Joach., Pref. § 20, etc.

Latinitg of the author, Pref. § 23.

Law, Acts xv. 5, Gal. ii. 16, — natural, Rom. ii. 14, — prelude of ending the ceremonial, Luke i. 22, — remedies of, to be used in the cause of God, Acts

Lebbilder, Rev. iv. 6.

Legion , Rev. xiii. 18.

Liberty , John viii. 32, Acts xvii. 27.

Life eternal, John iii. 15, — of Jesus Christ, delineated with succinct annotations, Matt. iv. 12, the word e ig, — 23, 7T Sea ccv,■ — 24, xocxag iyfivTocg, — ch. vi. 1, to Qt'hYig.a, aov, — 27, Tig vpcuy,

— 15, 16, 19, ch. xiii. 53, pc£TYip£v, — 55, pivjTYip, — ch. xiv. 12, ocKYiyytihocv, — 19, ocvotfihiipocg, — 22, e ag, — 23, ch. xv. 32, 36, xvi. 7, oiprovg, — 23, axuv- 'hocKov pcov — roc tov 0£ov, — ch. xvii. 17, ocvitfopcoci, — ch. xviii. 6, tuv ariat£vovt(uv, — ch. xix. 13, pcoc6r,Txi, — ch. XX. 22, 6 eyk, — 34, aar'Kocyy^via&tig, — ch. xxi. 2, arZiho v, — xiv. 18, 19, Aeyfi/, — Mark i. 35, 48, tvQiag, — ch. iii. 5, anpifiXeipctpckvog and avXKvarovpc£vog, — 7, 9, 10, 20, 21, oti £%£otyi, — ch. iv. 36, ag yi /, — ch. v. 30, 40, \x(2>oihuv, — ch. viii. 12, 23, \ariha.- /3 o/xsvog, — 26, pcrlhi uaryg, — ch. ix. 25, x. 1, ag iiadu, — 18, 21, kpcfi'hi-^/etg, — 23, arspi/SM^/xpcevog, — ch. xi. 2, 11,

15, Luke iv. 14, < pv/fcn , — 15, ocvTog , — 16, xoctoc to tiaQog, — 23, aracvTag, — 43, dg tovto, — ch. v. 1, larixua&ou, — 7, iOtoiooiTO, — ch. vi. 12, vii. 36, 44, Tolg occxpvaiv , — 45, ch. ix. 18, 51, ocvochv)\p£ag, — 52, 54, arvp, — 60, ch. x.

22, 37, ch. xii. 50, arag awkyjogcoci, — ch. xiii. 16, iloii lixu, — 31,'H palng, — 32, Wit£Ko) and T£k£iovg.ou, — ch. xv. 4, ’lag, — ch. xviii. 15, 16, John i. 40, eTbov, — ch. ii. \,yccpcog, — 1 1 , tocvtyiv — xocl t(pocv£paa£ — £arloT£vaocv, — 24, ovx £arioT£vtv, — ch. iv. 6, ovrag, , — 34, T£h£iaoa — (Spapcoc, — ch. v. 13, £%sv£va£v, — ch. vi. 15, /3 ccaihioc, — ch. vii. 5,

xv. 20, xctl sine, — ch. viii. 1, karopevOn, — 6, xotTYiyopuv — &£, — 9, ocaro TUV arpsaf 3., — 29, ara.vroT£,— 57 ,arevT'/]xovT£c, at the end, — 59, kxpvfin, — ch. ix. 4, ov^elg, — 33, 37, 6 'hoc'Xav, — ch. x. 18, ocar s/xocvtov, likewise aroc poc tov arocTpog pcov, — 34, ocarixplSn, — ch. xi. 30, ovara, — 33, £i/£{3 pipcijaccTo and Irctpodcfiv, — 35, 38, 41, 42, iriheiv, — ch. xii. 14, 23, 27, 28, 31, 32, 44, etc.

Life of the Author.

Light foot,. Pref. § 18, Rev. xiii. 18. Like for like. Matt. v. 38, vii. 2, x. 33, Acts xxviii. 4.

Locke , Matt. xvi. 16.

Loeberus, D., Pref. § 18.

Loeferus , Matt. xix. 20.

Love of God and our neighbour, Matt.

xxii. 37, sq., — pure, Rom. ii. 7. Lucas, Acts xvi. 10.

Lucre, spiritual. Matt, xviii. 15, Acts

xvi. 15.

Ludecke, C. W., Matt. 6, 30.

Luther, Acts xiii. 25, 1 Pet. iii. 20. Lying, John viii. 24.

Macarius , Matt, xxvii. 50.

Macrocosm and microcosm, James iii. 5,

Magi, Matt. ii. 1. Magic, Acts viii. 9, xix. 19. Comp. Dcemonol. Magistrate, Matt, xviii. 16, xxiv. 6,

OF SUBJECTS, OBSERVATIONS, AND AUTHORS.

Maichelius , Eph. iv. 14.

Man, two parts of, Matt. x. 28. Manuscript copies of the New Testament, 1 John v. 7, 8, Rev. i. 4.

Mark alone relates some things, Mark i. 13, — when he wrote, v. 37, — his style, i. 16, 21, iv. 35, xiii. 26, — did not make an epitome of Matthew, Mark xiii. 9.

Marriage, 1 Cor. vii. \,sqq., — duties of husbands and wives, Eph. v. 22. Mary, Acts i. 14, — whether without any stain, Matt. xii. 46, Mark viii.

31, Rom. v. 15, — her name, Matt. i.

20, — her worship, Matt. ii. 11, Luke

Masters, duty of, Eph. vi. 9. Mastrichtius, Pref. § 9.

Matrimonial causes, Matt. xiv. 4. Matthew, in what language he wrote, Matt. tit. andch. xxi. 23, — where? ix. 26, — with what candour, viii. 25, x.

Maturity to be expected, Acts vii. 23. Mediator, Matt. iv. 2, xiv. 23.

Medical, 1 Cor. ii. 9 Mediocrity, James i. 26.

Melaatg, Luke xii. 4, Acts xix. 19, xx. 29, xxii. 18, Rom. i. 28, v. 5, xiv. 15, 1 Cor. xi. 22, Gal. iv. 12, 1 Pet. iv. 3. Memory assists faith, John ii. 22. Mercy, Mark vi. 34, 1 Tim. i. 2. Messiah, character of, John vii. 15. Metalepsis, Acts xx. 25, 1 Cor. viii. 3,

Metaphor, 1 Cor. iii. 13, 2 Cor. v. 1, Eph. iv. 14, 1 Tim. i. 8, 2 Tim. iv. 7, — accumulated, 1 Tim. vi. 19. Method of Jesus Christ, Matt. vii. 22,

32, ix. 4, 37, xi. 4, 7, 23, 26, xii. 35, xiii. 34, xiv. 1, xvi. 4, 5, xxi. 28, — apostolic, respecting justification, Rom. vi. 18. Gnomonic Pref. § 16.

Metonymy of the antecedent and consequent, Luke iv. 23, John vii. 49, Acts xii. 4, xiii. 46, xv. 10, xxvii. 13, Rom. ii. 21, xv. 1, 1 Cor. xvi. 18,

2 Cor. xi. 10, Gal. ii. 10, iii. 17, v.

2, Phil. iii. 2, Col. ii. 10, 1 Thess. v.

Metropoles, the Gospel took the, Acts x. 1, xxiii. 11, Rom. i. 8.

Michael, Jude ver, 9, Rev. xii. 7. Michaelis, J. D., Pref. § 8, note, ib. §

Michaelis, C. G., New Testament of, Pref. § 18, Rev. 22. at the end. Middle verbs, Matt. iii. 6, vi. 17, Luke

Mild discourse, Acts vii. 23, xix. 40, 2 Cor. ii. 10, Philem. ver. 15, 18. Mildness, Eph. iv. 2.

Mimesis, Mark xiv. 9, Acts iv. 3, xxii.

Minister ought to pray, Luke xiv. 21, Acts viii. 15,— ministry, necessity of the, Acts ix. 6. Comp. Pastoral. Ministers, the comfort of, Matt. iii. 12, x. 13, Luke iv. 26, xix. 40, John x. 40.

Miracles, Matt. iv. 23, viii. 3, 16, 32, ix. 24, xi. 4, xii. 40, xiii. 58, xvi. 1, xvii. 27, Mark xiv. 13. 16, 17. Mission, foundation of, John xvii. 18, xx. 21.

Missions, Rev. xiv. 8.

Mitigating words, 1 Cor. iv. 3, 2 Cor,

iii. 1.

Modal discourse, Acts iii. 23, Col. iv.

Moderation in acting, John xviii. 22. Modesty, unseasonable, is driven away by faith, Luke viii. 47.

Modesty in speaking, Acts ii. 30, Rom. i. 26.

Modesty and liberality in conversation, John iii. 27, Acts xxvii. 22, 1 Cor.

INDICES

Moment of mystical death, Rom. vii. I 24.

Money, old, Matt. xvii. 24, xviii. 24, Mark vi. 37, Acts xix. 19, — easily produces scandal, Matt. xvii. 27.

Mood, indicative, etc., John v. 39, x. 16. 1 Cor. xi. 26, xv. 49, Heb. xii. 28, James iv. 13, 1 John iv. 19, Rev. x. 9.

Moratus Sermo (polite speaking), Pref.

§ 15, Acts v. 34, xvii. 23, — morata enallage, Acts xxv. 22, 1 Pet. iii. 1, — interrogation, James ii. 20, — particle, Acts v. 39, 1 Cor. vi. 7, xv. 1,

Morus, Rev. vii. 4.

Moschius , John x. 7.

Moses, the writer of the Pentateuch, Markx. 5,xxi. 19, — testified of Christ, John iv. 25, — a type of Christ, Acts iii. 22.

Mosheim, Rev. Proem, n. 3.

Mysteries , Matt. xiii. 11, Rom. xi. 25.

Mythology , Rom. i. 25.

Names, proper, an argument of truth, Mark v. 22.

Nathanael , perhaps Bartholomew, John i. 46.

Nativity of Christ, Matt. i. 18.

Nature , human, for Divine, Rom. i. 4.

Nature and grace, John xv. 4.

Neatness (purity), 1 Tim. iii. 2.

Negation , double, Acts xix. 40.

Nervous sentence, 1 Cor. xi.24.

Neuter gender, Luke i. 35, — noun, Luke xii. 47, Acts xix. 40, — verb, Acts ix. 19, xi. 26. xviii. 18, xxvi. 18.

Neutrality, Matt. xii. 30.

New Testament, Heb. viii. 13, — its beginning, Heb. ix. 15. See Testament.

Newest. See Ultimate.

News, Matt. xxiv. 7.

Newton, Heb. xii. 26, Rev. i. 10, xiii. 1, thesis 10, obs. 15.

Nicopolis, Tit. iii. 12.

Noah, seven precepts of, Rom. v. 14, obs. 5.

Nominative, Matt. xii. 36, 2 Cor. viii. 23, Eph. iv. 2, — in place of the pronoun, Acts iii. 16, — to be supplied with the accusative, Acts viii. 7.

Noun in place of the pronoun, Matt. xii. 26, Luke xi. 17, Acts iii. 16, Eph. iv. 16, 2 Tim. i. 18.

Number, i.e. times, Rev. xiii. 18.

Numbers precisely to be understood, Rev. vii. 5.

I Oaths, Matt. v. 33, Heb. vi. 16. Obedience, active, Rom. v. 19, sq. Occasion, we must use, Matt. xxv. 40, Acts ii. 14, viii. 30, xvii. 2, xxi. 37, xxiv. 14.

(Economy, the Divine, John iv. 4, 34,

xvi. 14, — triple, Rom. v. 14, — of the three witnesses, John xvi. 14.

(Ecumenical, Rev. xiii. 1, thes. 7. (Ederus, Rev. 22. at the end. (Etingerus, Rev. 1, 4.

Olme Werden, 1 Pet. ii. 24.

Old Age of the Godly, Luke i. 7.

Olivet, Mount, Acts i. 12.

Omnipotence and Omniscience of Christ, John 20. 31, 21. 17.

Opinions, variety of, Matt. xvi. 14, Mark vi. 15.

Opportune words, Acts xxii. 4, xiv. 16, 1 Cor. xiv. 35, xvi. 2, Heb. i. 1, 3, James iii. 17.

Orbicular (round) bread, John vi. 31. Order of words, Pref. § 15, Matt. x. 2, 33, xxiv. 33, Mark iii. 31, xiii. 26, Luke ix. 28, xi. 8, 36, xii. 22, John

xvii. 16, xx. 6, Acts i. 7, Rom. ii. 14, xv. 8, 2 Cor. iv. 10, 11, Col. iii. 12, Heb. ii. 10, 14, xii. 24, at the end, James ii. IS, 1 John iii. 20, sq. and passim.

Origins: we must have recourse to them, Matt. xix. 4.

Orthodox, Matt. vii. 16.

Orthodoxy, Matt. xvi. 6, Rom. ii. 20. Osiander, Luc., 1 Pet. iii. 20, — J. A., Rev. viii. 3.

Pcedobaptism, Acts xvi. 15.

Parables, Matt. ix. 15, xiii. 3. Paradox, Rom. iii. 26, v. 14, vii. 13, Col. i. 27, iv. 3.

Parallel places not always to be demanded, 1 Pet. iii. 19.

Paregemnon, Rom. ii. 1,1 John iii. 20. Uups^Kou, Luke xii. 37, xviii. 5, John

vi. 15, Acts xvi. 3, Rom. xv. 24. Parenthesis, Acts i. 15, ii. 8, Rom. i. 2,

Paronomasia, 1 Cor. xi. 17, Eph. v. 4, Phil. iii. 2, 1 Tim. vi. 9.

Parrhesia, 1 Cor. xv. 34.

Participation of sins, Matt, xxiii. 36. Participle, John i. 18, iii. 13. Col. ii. 2, 1 Tim. vi. 5, 2. Tim. iii. 15, Heb. i. 3, — in place of an adverb, Acts x. 37, — for the indicative, Phil. i. 23. Particle of declaring, 2 Tim. i. 3, — of exciting, Acts xv. 36, — intensive, 1 Thess. i. 8, — of appealing to experience, 1 Tim. v. 15. Comp formula. Particles, polite use of, Acts v. 39, Rom. i. 10, viii. 32.

Particularism, Jewish, Rom. ix. 6. Passion of Jesus Christ, John x. 17. Passover, at the time of the Passion, Matt. xxvi. 18.

19, 23, iv. 23, 26, v. 1,8, 16, ix. 45, x. 5, 7, 26, xi. 1, 27, xii. 13, 54, xiii. 32, xiv. 7, 21, 35, xv. 4, 15, xvi. 1, 10, xvii. 7, 10, 21, xix. 40, xx. 14, 17,

39, xxi. 31, 68, xxiii. 40, xxiv. 17, John i. 6, 52, ii. 11, iii. 31, iv. 10, 20, 37, v. 35, vi. 5, 27, 44, 60, 64, vii. 7, 34, viii. 12, 20, 32, ix. 3, x. 32, xi. 26, xii. 30, 43, 48, xiii. 20, xvi. 30, xvii. 3, 12, 18, xviii. 16, xix. 37, xx. 21, xxi. 7, 15, Acts i. 17, 24, ii. 14, 37, 40, iv. 8, 16, vi. 2, 4, vii. 27, 32, 51, viii. 2, 15, 21, 22, 30, 35, 37, ix. 6, 23, x. 38, 44, xi. 26, xii. 17, xiii. 2,

n x6r) and v}Qyi, Acts xxi. 39, 2 Tim. i.

Patience, Luke viii. 15.

Patmos , an island, Rev. i. 9.

Paul, name of, Acts xiii. 9, — apostleship of, xxvi. 17, — ardour of, xix. 21, — character of, Gal. ii. 9, — Epistles of, 2 Pet. iii. 15, sq. — often stood alone. Acts xvii. 16.

Peace , Rom. i. 7, Phil. iv. 7

Pedantry , Acts xxvi. 24.

Penitence, Luke v. 32, xv. 17, sqq., xviii. 13, xxiii. 41, Acts xi. 18, — a joyful gift, Acts v. 31. — necessary, Luke xvi. 30, — its fruits, Luke iii. 11. Pentecost, John v. 1.

Peregrinations, religious, John iv. 21. Perfection, Matt. xix. 21, Luke xi. 36. Periods, seven, of the Church, Rev. ii.

Periphrasis, 1 Thess. iv. 5, James iii. 7. Persecution, Matt. v. 10.

Persecution, authors of, Acts xvii. 5, xxiv. 19, — use of, Mark xiii. 10. Perspicuity, promiscuous, John viii. 20, Rom. vi. 19.

Peter, Matt. xvi. 18, — first of the apostles, Matt. x. 2, Mark i. 36, Luke ix. 32, xxii. 31, Acts i. 13, viii. 14, xxiii. 11, Gal. ii. 9, — was he at Rome? ibid., and John xxi. 16, Rom. i. 11. Petrism, 2 Thess. ii. 3, thes. xvii. Pfaffus, Pref. § 9, can. 22, Rom. x. 21, Rev. xiii. 1, thes. 7.

Philautia (self-love), Luke x. 20, Rom. ii. 1.

Philosophers, the fault of the, Acts xviii. 1, Phil. i. 9.

Phlegon, the eclipse of, Matt, xxvii. 45. Physiognomy, Acts vii. 20.

Pietists, 1 Tim. ii. 2.

Planets, Jude ver. 13.

Pleasant or delightful expressions, Luke i. 7, 13, John iv. 14, 52, Acts vii. 10, 1 Cor. xv. 42.

Pleonasm, Matt. vi. 26, Phil. i. 23. Place, Matt. v. 45, xix. 4, Luke xi, 36, John iii. 31, x. 13, xii. 27, xix. 22, Rom. vi. 19, vii. 13, viii. 3, ix. 6, 15, 31, xii. 7, sq., 1 Cor. xvi. 5, 2 Cor. ix. 5, Eph. iv. 15, 1 Thess. v. 7, 1 Tim. v. 3, James iv. 11.

Pluperfect, John iv. 10.

Point of time, blessed, Matt. iv. 20, Acts xxvi. 30.

Polycrates , Rev. ii. 1.

Poor, care of, Acts xi. 30.

Possession, Mark ix. 18, Acts viii. 7, xvi. 17. Com. Dcemonol.

INDICES

Posthumous fruit of duty, John x. 44. Power of speech, Acts iii. 18.

Powerful of the world, Luke xxii. 8. Prayers, of Jesus Christ, Matt. xiv. 23, Luke iii. 21, vi. 12, — of ministers, Luke xi. 1, xiv. 21, Acts vi. 4, — of believers, Matt. vi. 7, 8, 9, vii. 7, 11, viii. 31, 34, ix. 38, xi. 25, xviii. 19, xxi. 13, xxiv. 20, Mark viii. 6, xi. 25, xvi. 17, Luke i. 40, vii. 3, xi. 1, 2, 5, 6, 8, 13, xviii. 1, 2, 9, 10, John xii. 45, xv. 7, xvi. 23, xvii. 1, 9, Acts vi. 4, vii. 34, viii. 15, 24, ix. 11, 40, x. 2,

Precepts of Noah, Rom. v. 14. Precision, 1 Cor. xi. 16, James iv. 17. Predestination, Acts xiii. 48, Rom. viii. 29.

Predictions, quotations of, Matt. i. 22. Pregizerus, 2 Tim. iv. 10.

Pregnant phraseology, 1 Cor. xv. 26, 2 Pet. iii. 4.

Prejudice, Mark vii. 14, John viii. 32. Prejudices, Jewish, John vii. 27. Prescience, Divine, Acts xv. 1 8.

Present, Luke i. 34, vii. 9, xii. 49, xiii. 28, 30, John i. 5, Acts xv. 1 7, 1 Thess. v. 2, — absolute, Acts xxv. 11, — including the preterite, Luke xv. 29, 31, etc., John viii. 58.

Presence better than letters, Rom. i. 11. Preterite, John i. 3, Rom. iii. 23, 1 Tim. iv. 10.

Pride, mother of heresies, Acts viii. 9. Prideaux, Acts vii. 43.

Priesthood of Jesus Christ, Heb. ii. 14. Primasius, Rev. xxi. 17.

Private care of pastors, Acts xx. 20, 31.

Profane, Luke xvi. 30.

Progress in good, 1 Tim. iv. 15, — in evil, 2 Tim. ii. 16.

Promise, the greatest, Luke xii. 37- Pronouns, iyu, John v. 45, — spot. Acts x. 28, xiii. 33, xxvi. 10, — av, Actsix.

Proper names, mysteries of, Heb. vii. 2. Proper words, Acts iii. 7, 1 Cor. ii. 4, 2 Cor. v. 4, Col. ii. 14, 1 Thess. iv. 17, 2 Thess. i. 7.

Prophecy, the nature of, Acts ii. 19, Rom. xii. 6, 1 Cor. xiv. 6.

Prophet, Christ, John xvi. 13, Acts iii. 22.

Prophetical, what ? John xii. 38.

Propriety of speech, Luke iv. 18, xiii 33, xv. 13, Acts ii. 30, x. 28. Proselytes, Acts vi. 5.

Proverbs, wrong, John vii. 52. Providence, Divine, Matt. vi. 26, x. 29, Actsxxvii. 24. See individuals, care of, and of the smallest things. Provincial words, Pref. § 14.

Psalms, Acts xiii. 33, — their authority, Heb. vii. 21, x. 8.

Pseudo-judaism, Rom. ii. 8.

Pseudo- Messiahs, LXIV. John v. 43. Pseudo-politicians, Tit. i. 7. Pseudo-prophets, Rev. xiii. 11. Psychological, Matt. viii. 17, x. 28, xii. 35, xiii. 19, xvi. 9, xxii. 37, Mark iii. 5, viii. 17, 34, x. 32, xii. 30, xv. 37, Luke ii 35, Acts vii. 23, Rom. iii. 18, vii. 7, 23, xii. 1. Psychopannychia, Rom. xiv. 9. Punctuation corrected, 2 Cor. xiii. 5, Heb. ii. 9.

Purgatory, Rom. viii. 10, 1 Cor. iii. 13.

Questions, Acts xviii. 15. See Interrog. Quotations of the Old Testament, Matt, i. 22, Mark xii. 26, — of the prophecies, Matt. i. 22.

Rare words and phrases, Luke ii. 14, John v. 28, Acts vii. 41, xiii. 32, xv. 24, xxvi. 10, 1 Cor. vi. 14, xv. 55, 2 Cor. iii. 15, xiii. 3, Gal. vi. 2, 7, 16, Eph. v. 21, vi. 3, 1 Tim. iv. 7, 2 Tim.

i. 8, 1 Pet. iii. 1, 2 Pet. ii. 22. Raumeierus, Dec. Leonb., Mark xvi.

Reading of the Scripture, 1 Thess. v. 27.

Recapitulation, Acts vii. 1, xiii. 17,18, 19, Rom. v. 1, 1 Cor. x. 11. Reduplication, John xviii. 37, Gal. iv. 31, James i. 1.

Reduplicative, signification of, Rom. iv. 4.

Reformation, Rom. xv. 23, Rev. xii. 6. Regal (royalty), Divine, Rom. i. 32 Regeneration, John i. 13, iii. 3. Rcinhardus, Rev. xii. 6.

Reliance of Christ on the Father, Heb.

OF SUBJECTS, OBSERVATIONS, AND AUTHORS,

Religion, Christian. See God, Jesus, Scripture, Truth, — hated by the world, Matt. xxiv. 9.

Remains, Matt. ix. 20.

Renewing , Eph. iv. 24.

Reserved, Divine things, Acts i. 7, Rom.

xii. 19, Jude ver. 9.

Resistible, conversion is, Acts xxvi. 19. Resurrection of Christ, Acts i. 22, xvii. 31, — of the dead, Matt. xxii. 23, Mark xii. 25, Luke xiv. 14, Acts xxvi. 7, 1 Cor. xv. 12, — first, llev. xx. 4.

Reussius, D. J. F., Proem, John 7, 17. Revelation, strictures on, Matt. xvi. 28, John xxi 22, Acts i. 7, 11, — excellence of, Rev. i. 1, etc., — more recent interpreters of, Rev. xxii. at the elul. Rhenferdus, Rev. i. 4.

Rhythm, Luke xv. 24, John xv. 2, Eph. ii. 14.

Rigid expression, Gal. i. 11.

Robber, cross of the, Luke xxiii. 40. Rome, whence its name? Rev. xviii. 10, — when founded, Rev. xvii. 10, — in vain claims Peter for itself, John xxi. 15, — distinguished by the Pope, Rev.

Roosius, M. F., Proem, Pref. § 20, note, Rev. 22. at the end.

Sacraments , J Cor. xi. 26.

Salvation, beginning of, Acts ii. 40. Sanctified, Acts xx. 32.

Sartorius, D. C. F., Proem, Pref. § 18. Satan, fall of, John viii. 44, — a most cunning spirit, Acts xix. 13. See Dcemonol. and Magic.

Satisfaction, Rom. v. 18, Heb. x. 10. Saved, to be, Acts ii. 40.

Schechina , John i. 14.

Schism, manifold, John vii. 43. Schmidius, Er. — C. F. Proem, Pref. § 20, note, Rev. 1, 1, passim. 22. at the end, — J. F., Rev. xx. 1.

Schnelle, tv rccyji, Rev. i. 1.

Schoetgenius , lleb. Introd.

School of Jesus Christ, Matt. viii. 23. Schroeckius, J. M., Proem.

Schndt, John James, John v. 43. Scrip>ture, enconiums on the sacred, Pref. § 1 and 27, Rom. i. 2, viii. 28, — note, Gal iii. 8, 1 Tim. iv. 15, — authority of, Matt. iv. 4, xxiv. 6, xxvi. 13, Rom. i. 2, — efficacy of, Acts viii. 28, — integrity of, Matt. v. 18, — modesty of, Acts ii. 30, — truth of, Matt. vii. 11 , John x. 35, xii. 38, xiv. 26, Acts ii. 29, 89, — usefulness of, Luke iii. 88, John xxi. 23, 25, 2 Tim. iii. 16, — silence of, Rom. iv. 6, Heb. i. 5, v. 6, — sum of, Rom. xv. 4, — Avisely quoted by the Lord, Matt iv. 4, ix. 13, — says nothing in vain, James iv. 5, — condescends to us, John

iii. 12, xi. 11, Rom. vi. 19, 1 Cor. xv. 29, — to be read by all, Phil. i. 1, Col.

iv. 17, Heb. xiii. 24, — beginning of the Scripture of the New Testament, Acts xv. 20, 1 Thess. v. 27.

Sealing , Eph. i. 13.

Secret grudges, a hindrance to grace, Luke xii. 54.

Semiduplex oratio , Pref. § 24, Matt. vii.

21, xiii. 49, Mark i. 4, xiii. 27, xiv. 8, xvi. 16, John v. 21, 24, viii. 28, 38, x. 25, xiv. 10, xvii. 26, Acts vii. 16, Rom. ii. 8, 10, v. 16, Gal. iv. 25, Heb. xii. 20, 1 John i. 7, ii. 10. See Concise phraseology .

Semler, D., Proem, John I. 1, Rev.

22. at the end.

Sense, literal, and of the letter, Matt, xvi. 11.

Separation, Acts xix. 9, Jude ver. 19. Septuagint, Introd. See Greek version of the Old Testament.

Servant of the Lord, who? Acts xx. 19. Servants, duty of, Eph. vi. 5.

Seven, Matt. xii. 45, Acts xix. 14, Jude ver. 14, — the number seven in regard to things, Rev. v. 1, — is divided into four and three, Rev. xvi. 1, — in regard to times, Rev. xiii. 18, § 9, and ch. xx. 4.

Severity of speech, Acts xvi. 37, Gal. vi.

17- See Apotomict.

Shame, preposterous, Rom. i. 25, — to be overcome, Mark viii. 38.

Sighs, nt/Jog, Matt. viii. 34, Acts vii. 34.

INDICES

Sign, Matt. xxiv. ,30, — signs of the times, Matt. xvi. 3.

Significant, words most, Col. ii. 9, 11. Simony, Acts viii. 18.

Simplicity, Matt. vi. 22.

vii. 7, 18, — sins of godly men will also be laid open, 2 Cor. v. 10.

Singular phrases, Luke iv. 33, Acts xii. 18.

Singular number, Luke ii. 2, x. 19, Acts xv. 18, 1 Cor. iv. 17.

Sinning, danger of, Matt, xviii. 28. Sirach, book of the son of, Luke i. 1 7. Sitting of Christ at the right hand of God, Heb. x. 12.

Six months, Rev. xiii. 18, § 10. Smallest things, God cares for, Matt. v. 26, x. 30, xii. 36, xxiii. 23. See Providence.

Sobriety, 2 Tim. iii. 15.

Solitude is delightful, Matt. xxvi. 38, Mark vi. 31, Luke i. 80, Acts ix. 40. Solecism, John vi. 37.

Spade, to be called a spade, Rom. i. 26. Speculator (executioner), Mark vi. 27. Spenerus, John xvi. 23.

Sphere of the Godly, Acts xxii. 10. Spiera, Franc., Acts xxvi. 11.

Spinoza, John xi. 4.

Spirit: flesh, in Christ, Rom. i. 4, — in man, Rom. viii. 4.

Spirit, Holy, Acts v. 4, x. 38, — sin and blasphemy against the, Matt. xii. 31, — was not a spirit of bondage, Rom.

viii. 15.

Spirituality of God, John iv. 24. Standing, the attitude of prayer, Mark xi. 25.

Steward of God, not a machine, Tit. i. 7.

Stoics, Christian, do not exist, John xi. 33.

2r0|0y>7, Matt. xxiv. 12.

Storrius, J. C., Luke 23, 34.

Students of Theology, Matt. x. 7. Study, very healthful, Luke i. 66, 1 Tim.

Stupor only to be taken away by grace, Tit. iii. 3.

Style, apostolic, John xii. 6, Rom. i. 12, 26, — of John, see note to ch. i. 1, — of Paul, see note to Heb. i. 1 .

Style, narrative, from the relative, Acts

i. 4, — relative from the narrative, Acts xxiii. 24.

Sublime expressions, 2 Cor. iii. 17, Eph. iv. 10.

Subtilties, not vain, Luke xi. 36. Succession, canonical, Mark ix. 39.

Sue vie Divines, Pref. § 17, n.

Suidas, Eph. iv. 19.

Summary of the Old Testament, Heb. xi. 2, — of Christian doctrine, Acts xx. 21.

Superlative, Jude ver. 20.

Supper of the Lord, Matt. xxvi. 28, 1 Cor. xi. 20.

Supralapsarians, 1 Pet. iv. 19. Snrenhusius, Heb. viii. 9.

Suspended speech, Col. ii. 23, 2 Thess.

Sweetness of speech, Luke i. 13, ii. 26,

ii. 17, vii. 60, 1 Cor. vi. 19, xiv. 20, xv. 23, 54, 55, 2 Cor. i. 5, 20, viii. 10, x. 1, Eph. iii. 19, Phil. iv. 1, 3, 1 Thess. ii. 7, iv. 14, 15, 2 Thess. i. 10, 1 Tim. vi. 19, 2 Tim. ii. 13, Heb. i. 14.

Symbol of the Lord, Luke iv. 43, Heb. x. 7.

Syncatagorcma, 1 Cor i. 17.

Synecdoche, Rom. vii. 1, 2 Cor. iii. 3, Phil. ii. 10, 1 Tim. v. 10, Heb. i. 1. Synopsis of the books of the New Testament. See Testament.

Syriasm, Matt. x. 32.

Taciturnity, Luke x. 4.

Teacher, the character of a false, Acts xx. 30.

Tears, Matt. xxvi. 75, John xi. 31, Acts xx. 19, 37, 2 Tim. i. 4. Temptation, Matt. iv. 1, Heb. iv. 15.

OF SUBJECTS. OBSERVATIONS, AND AUTHORS.

Tertullian , Matt. xxii. 40.

Testament, New, style, Pref. § 14, — differs from that of the Old Testament, Matt. ix. 37, xi. 20, Luke i. 63, x. 37, Rom. i. 1, vii. 6, viii. 15, 18, xvi. 25, — admirable quotation of the Old Testament in it, Rom. i. 17, — autographs of the New Testament, Acts xix. 19, — difference of the historical books and epistles, Matt, xxvii. 50, — real elegance, Matt. xvi. 13, John i. 1, xii. 17, — the books of the New Testament are exhibited in a Synopsis nearly at the beginning of every book. Text of the Sermons of Jesus, John vii. 34.

Theology is practical, Phil. i. 1 6, Heb. vi. 1, — casuistic, Matt. ix. 13, — natural, catechetical, and acroamatical, Acts xvii. 22, — prophetical, John xvi. 13.

Theologians, character of false, Mark xii. 38, — futility of, Luke xiv. 35. Theophilus Aiexandrinus, Luke i. 3. Theopneustia, Matt. xvi. 13, at the end, 2 Tim. iii. 16, — of Paul, Rom. xv. 18. Comp. Inspiration.

Three days of the death of Christ, Matt, xii. 40.

Thyatira , church of, Rev. ii. 18.

Time past, the present included, Rom.

iii. 23.

Timid men, John vii. 50.

Timotheus , Rev. ii. 1.

Tmesis , Eph. vi. 8, Col. iii. 23.

Tongues , new, Mark xvi. 17.

Transition to Jesus easy from any text of Scripture, Acts viii. 35. Transpositions, Matt. viii. 15, Luke iv. 5.

iv. 23, v. 32, xvi. 14, Acts ii. 38, Rom. viii. 9, ix. 4, Eph. iii. 6, Heb.

Trivial formulae, Matt. v. 22, John vii. 52.

Trivium of Scholars, Matt. iv. 23, the words xocl Tepivjytv, — vi. 1 1 , tov ocprov, — 25, pcvi pceptpcvocrs, — ch. viii. 14, Tsvhpocu, — 23, t Kotov, — 24, pceyccg, — 25, dcTo’K’Kvpcida., — 26, ^stKol and Tore, — ch. ix. 11, r dig pcocO/irotig, — 16,

KTYiam^i — 25, oix-obeGTorYiv, — ch. xiii. 36, xiv. 13, x,cct i'hiuv, — 15, kocindig, — -16, vpcsig, — 25, rsroipTT] ccTqXQe, — cli. xv. 23, xpdc&t, — ch. xvi. 13, rivet, — 16, ocTTOKpidelg and 2tpcav n krpog, — 22, TpooKocfiopcsvog, — ch. xvii. 17, ocTTiarog and saopcocg, — 21, rovro, — 25, 2 t'pcav, — 27, ivrl Ipcov Kocl gov, — ch. xix. 26, kpcfi Kkxj/ocg, — ch. xxi. 21, ocTox.pt 0st'g, — Mark i. 36, iv. 10, 11, 13, xiii. 38, ov pceKet goi, — 40, ovx;, — ch. vi. 7, 52, nv yocp, — ch. ix. 12, £{V ov, — 32, ch. x. 14, 18, at the end, 24, tUi >oc, — Luke v. 11, vii. 19, 20, viii. 25, ix. 18, 54, ’locxojfiog xxi ’laxvvrig, — ch. X. 23, xi. 1, ag \txvgxto, — ch. xii. 1, 3, 4, John i. 37, 39, 40, epcuvxv, — 43, kpifi Keipxg, — ch. ii- 1, yocpcog, — 4, rl epcol xxi go), — 11, \%igtsvgxv, — 12, ov ToKKocg, — ch. iv, 2, obs. on this passage, — 32, ovKoi'lare, — ch. vi. 5, <E>/A/7rroi/, — 68, pYipcocroc, — ch, ix. 2, vipaTwoci/, — 3, dcTiy.pt Oyi, — ch, xi. 7, 11, vjpcuv, — ch. 12, 22. Trumpets, Rev. v. 1, vii. 12, viii. 2. Truth, what, Matt. xxii. 16.

Truth of the Christian religion, Matt, xxvi. 13, Mark v. 22, vi. 20, John i. 47, vii. 17, 18, 29, xi. 4, xiii. 19, Acts, Proem, and ch. ii. 1, iv. 13, v. 41, viii. 8, ix. 5, xiii. 10, xvi. 16, 21, 28, xvii. 11, 22, xviii. 15, xix. 12,

Theoph. a Veritate, Pref. § 8.

Vatican Copy, Pref. § 8, mon. 11. Vehemence of the Saints, Acts xxvi. 25. Vehement expression, 1 Cor. vii. 9. Venerable, Mark vi. 20.

Verb, finite, after participle, Heb. i. 3, — for an adverb, Acts xv. 16, — for a participle, Eph. ii. 17.

Versions, Greek, of the Old Testament, Matt. i. 1, ii. 6, iv. 1, ix. 13, xxvii. 52, Luke iv. 19, John 8, 58, xix. 37, Acts vii. 14, xv. 17, Rom. ix. 29, xi.

3, 1 Cor. iii. 19, Heb. i. 6, viii. 9, xi. 21, xii. 15, Rev. xviii. 13, — of the New Testament, Old English, Mark iv. 35, — Arabic, 2 John ver. 1, the word Kvptoc, — Armenian, Rev. v. 14, —

Gothic, Luke ix. 43, — Latin Vulgate, Pref. §8, n. 10, note, Matt. vi. 13, John ix. 21, Rev. xi. 11, xiii. 18, xiv. 18, and frequently elsewhere, — Syriac, Acts xv. 23, Rev. xi. 1, — Versions, how to be treated, Heb. xii. 6.

Vicarious ministers, Matt. x. 7.

Vigilance , Mark xiii. 35.

Visitation , ecclesiastical, Acts xv. 36.

Vitringa, Rev. xii. 5, xiii. 1 (thes. 7), xvii. 8.

Vivid expression, Acts xv. 37.

Vivijication of Christ, 1 Pet. iii. 18.

Ultimate things, Matt. vii. 22, 25, viii. 11, 12, xii. 32, 41, xiii 12, xxiv. 4, 43, Mark ix. 44, 45, xii. 43, Luke xvi. 19, xviii. 8, John xii. 48, Rom. xi. 34, etc.

Unadorned speech, Acts vii. 47, 2 Tim. iii. 9.

Unction, 1 John ii. 20,— extreme, Mark vi. 13, James v. 14.

Union , actual, with the A oyog, Lukei. 35.

Union , mystical, 1 Cor. vi. 17, Eph. v. 30.

Vocation, Luke xiv. 18, Eph. iv. 1, — serious, Luke xiv. 21, — of the ministers of the Gospel, John x. 1, Acts i. 24, vii. 27, xiii. 2, xx. 28.

Vocative , Luke i. 28.

Vow, Acts xviii. 18.

War, Matt. xxiv. 6.

Weisius , John x. 3.

Weismannus, John i. 1, Rev. i. 1. Wetstenius, Pref. § 10.

Will of God, antecedent, Rom. iii. 3. Will, Divine, excites the human, John vii. 17, — of man is broken, Matt. viii. 19, 21, — good, may be much impeded, Acts xix. 30.

Wincklerus, Rev. xii. 3, xx. 3. Witchcraft, Gal. v. 20.

Witsxus, John ii. 20.

Woe, Matt. xi. 21.

Woljius, James iii. 6, Rev. Proem, n.

4, and frequently elsewhere.

Word, efficacy of the Divine, Matt. vii.

Works, good, Eph. ii. 10, 1 Tim. ii. 10, — doing of, Acts xviii. 3.

Zanchius , Rev. xvii. 11.

Zeller us, Heb. ix. 13.

Zeltnerus, Rev. xi. 17, xiv. 6, xx. 2. Zeal, Matt. xiii. 29, — false, Luke xxiii.

Zeugma, Mark xiii. 26, 1 Cor. vii. 10, Gal. v. 17, 1 Tim. iv. 3.

Zullichan Bible, Pref. § 8.

FINIS.

FOREIGN THEOLOGICAL LIBRARY.