Annotations on the New Testament
[ b] V. 14. Ask anything according to his will] '] 〈 in non-Latin alphabet 〉 , asking according to God's will, seems to comprehend two things; the first in respect of the matter of his prayer, that that be according to God's will; and the second in respect of the disposition of the petitioner, that he duly be have himself in asking, according to God's will. For the former of these, the matter of the prayer, that must be according to the will of God: and so it may be two ways; First, by being not only perfectly lawful, and so not contrary to his will, (for so is every indifferent thing, which we have no reason to be confident that God will grant us upon our demand) but also good and acceptable in the sight of God: such is the gift of his Spirit, Luc. 11. 13. such the increase of faith, which the Disciples prayed for, meaning thereby God's gift of grace, so far as to enable them thus to grow and increase; not the habit, or degrees of the habit of that virtue, for those are regularly to be acquired by our acts or exercises of that strength which God bestows, our making use of that talent entrusted to us, to which his promise of more grace is confined, whilst from him that lays it up in a napkin he takes away that which he hath; nor again the acts of that virtue, for those are no otherwise given us by God then as he gives us strength to perform them, which the Apostle expresses by 〈 in non-Latin alphabet 〉 , Phil. 2. 13. his working in us to work or do, upon which the exhortation is founded of the 〈 in non-Latin alphabet 〉 , working, and working out our own salvation. Secondly, it may be according to his will, by being agreeable to his wisdom, which always bounds and limits and determines his will. And thus a thing may be supposed to be three ways; First, when that which is prayed for is not contrary to any decree of God, which being an act of his will, is also an efflux of his (incomprehensible) wisdom. This decree of God is to us expressed by God's oath past on anything, which makes it immutable, Hebr. 6. 17. as when of the provokers, Hebr. 3. 18. God sware that they should not enter into Canaan: for in that case it was certain that neither Moses's prayers for them, nor their own for themselves, should prevail to reverse it, though that others, who did not thus provoke, should thus enter, was perfectly acceptable to God, agreeable to his will and wisdom. And so when the iniquity of the people is grown to such a pitch that God decrees their excision (and the same may be said of any particular man, that hath so filed up his measure ) though Noah, Daniel and Job should intercede, they shall not prevail for them. Secondly, when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it; for if it be, in that case God's denying to grant the prayer is a greater mercy then the granting of it; He were au enemy if he would thus hear us to our ruin.
The heathens could charge it on their God's as too great a facileness to destroy whole cities by this means of granting men their wishes. Thirdly, when although that which is prayed for be good for the petitioners, yet somewhat else is better, and really more desirable to them. And then thus to deny what is asked, and thus to exceed their asking, what is that but the divinest and most advantageous way of granting it? And in that case God, that knows what we really most want, what is most truly agreeable to our desires, being able to choose for us better then we for ourselves, when he grants not our prayers in the kind, yet he grants them by way (not only of equivalence, but) of running over, denies us what we demand, and gives us what is more for our advantage; denies us what is good, but grants us that which is much better for us. Thus when Christ prayed for the departure of that cup, his prayer was not heard, but instead of it the angels sent to strengthen him, and enable him to drink it up, as that which was more for his & the world's advantage. And thus when S. Paul prayed thrice that the thorn in the flesh should depart from him, that prayer was not granted, but in stead of it that grace given which was sufficient to enable him to support that affliction; and that was better to him then the other: for God's strength was perficted and magnified in him through that weakness, or affliction, viz. by his Christian bearing of it. The second thing, that which respects the disposition or qualifications of the petitioner, may be reduced to these three branches; First, that he be such as to whom God's promises do belong, such an one as performs his part of the Covenant of mercy, the pious Christian liver, he that is a worshipper of God, and doth his will: For otherwise God, which is a hearer of prayers indefinitely, is not the hearer of his; we know that God heareth not sinners, If they incline to iniquity in their heart, the Lord will not hear them, when they make their long prayers, the Lord will hide his face, their hands are full of blood; they must wash and make them clean before they have any title to God's hearing or answering their prayers. Secondly, that in that particular for which he prays, he apply himself only to God, and such means as he knows to be acceptable to him. This is it which is called in S. James, asking in faith, c. 1. b. and is opposed to wavering (that is, doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end) and to the 〈 in non-Latin alphabet 〉 double-minded man, ver. 8. who sending one mind, one will unto God in prayer, hath another for the most ungodly instruments, makes a secret address unto them, which renders him there 〈 in non-Latin alphabet 〉 , unsettled and various, one while in the ways of God, and another while of the Devil, and, Let not such an one think, saith the Apostle, that he shall receive anything of the Lord, v. 7. Thirdly, that his asking be joined with importunity; for to that qualification of our prayers the promise is expressly made, in the Parable of the widow and the unjust judge, and in the joining together of asking, seeking, knocking, to which the having, finding, opening unto, are promised by Christ; by this importunity meaning a continuance and perseverance in our prayers for that which we want, and when at the first asking the mercy is not confer'd, repeating and re-enforcing the request, waiting upon the Lord which hideth his face, and never giving over the importunity until the request be graciously answered by God. All these being thus set down are the several ingredients to make up the entire qualification signified hereby, praying according to God's will; and to them that are thus qualified in each branch this confidence here belongs, that whatsoever they shall thus ask, God will hear them. By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted, viz. only according to the importance of these words thus explicated. It being certain that no man is bound to believe that which is not true, or to believe that absolutely which depends upon so many conditions, upon performing of which, as he lawfully may, nay (as a duty of faith to God's promises) is obliged, and must believe that what he thus prays shall be granted; so if he perform them not, he is not obliged to believe that his prayers shall be granted him: and if through a great measure of humility and undervaluing his own performances he chance to err, and think himself unqualified when he is not unqualified, and consequently want this confidence toward God, that he will hear his prayers, when he hath (if he knew it) due grounds for that confidence, it is not to be imagined that the want of that confidence, or the excess of that humility, which is so acceptable in the sight of God, should render him or his prayers unacceptable and ineffectual to him. And accordingly 〈 in non-Latin alphabet 〉 , Let him ask in faith, in S. James chap. 1. 6. must no otherwise be interpreted.
[ c] V. 16. Sin unto death] What is meant by 〈 in non-Latin alphabet 〉 , a sin unto death, may, I suppose, be best learned from what we read in the Law, of him that sins contemptuously, to whom death without mercy was prescribed. This was described, Heb. 10. 28. 〈 in non-Latin alphabet 〉 , He that set at naught Moses 's Law died without mercy, upon a sufficient proof of it. And so he that is guilty of that, and, proportionably to him, he that useth the Son of God, now under the Gospel, after that manner, 〈 in non-Latin alphabet 〉 treading or trampling upon the Son of God, v. 29. setting his commands and terrors at naught, as there he is thought worthy of sorer punishment, so here his sin may fitly be said to be 〈 in non-Latin alphabet 〉 , unto death. What this contempt is, may appear by the second Council of Nice, which expounds the sin unto death by 〈 in non-Latin alphabet 〉 , to continue unreformed and incorrigible after all the admonitions and censures of the Church; of which as there were several degrees, so he that did not reform upon the first was, within some time, to be put under the second, or higher, and not reforming then, was to fall under the third, which was wont to be called by the Jews, Schammatha, which signifies there is death, a punishment proportioned to this sin, and from the title thereof this seems to be called here a sin unto death. Not that every deliberate or willful sin is here so styled (though that also be mortiferous without repentance) for of this sort is 〈 in non-Latin alphabet 〉 sin, (indefinitely taken, according to the use of this writer; see Note on c. 3. a.) and according to that which follows, v. 17. 〈 in non-Latin alphabet 〉 every iniquity is sin, and yet every such, as it there follows, is not 〈 in non-Latin alphabet 〉 , unto death in this sense; but the phrase peculiarly belongs to a willful sin (to which, without repentance or reformation, eternal perdition is denounced) heightened and aggravated farther with the addition of obstinacy against all persuasions and means of melting, which renders him hopeless and owned to ruin, and there is nothing left for him but a fearful looking for of judgment and fiery indignation which shall devour the adversaries, 〈 in non-Latin alphabet 〉 , these that walk thus contrary to God, resist his admonitions, his grace, all his methods of reducing them. Of these the Apostle here saith, 〈 in non-Latin alphabet 〉 , I say not that he, that is, the Christian brother, shall pray for such an one. Which words may seem very cautiously set, not that he forbids, but only doth not command to pray for them, or doth not promise any good success to the prayers that are offered up for such an one. Agreeably to what is said of the 〈 in non-Latin alphabet 〉 , c. 10. 26. those that sin willfully after the receiving the knowledge of the truth, (where the willfulness is added to the 〈 in non-Latin alphabet 〉 , the sinning deliberately, and denotes the contumacious continuing in any such 〈 in non-Latin alphabet 〉 , or deliberate sin ) that 〈 in non-Latin alphabet 〉 , there remains no longer any sacrifice, 〈 in non-Latin alphabet 〉 , for such sins so willfully continued in, noting thereby the suspension of the prayers of the Church (or the inefficaciousnesse of them) which are answerable to the sacrifices of old time; as when of obdurate sinners it is said, that if Noah, Daniel and Job, the three great examples of powerful intercession, were there a praying for them, they should not be available for the pardon of such. That such as these were deprived of the benefit of the prayers of the Church, and out of meet pity delivered up to Satan, as the only remaining charitable method, by that means to rouse and awake them out of sin, is sufficiently known in the Antient Canons. And it is the advice of Clemens Alexandrinus, Str. l, 7. concerning such insensate, incorrigible sinners, that we should pray to God for some temporal punishments upon them, as the only reserve behind to make impression on them. And that was done in the anathema or Cherem, where they used execrations upon them, not as an act of hatred, but kindness toward them, 〈 in non-Latin alphabet 〉 , to the destruction of the flesh, that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such, either for their pardon, or for their repentance to qualify them for it, but they are only looked on as excommunicate persons, that must not be encouraged with admission to the public prayers of the Church or the privileges of Christians, but marked out and branded and shamed to reformation.
[ d] V. 21. Idols] The idols that are here mentioned are sure those that the Gnostics used. To which purpose there is an eminent place in Eusebius, 〈 in non-Latin alphabet 〉 — Those that were of the heresy of Simon Magus, pretended to be of the Christian religion, and to have forsaken the superstition of the heathens in worshipping of idols, and yet came back again to that which they pretended to have forsaken, falling down to the pictures and statues of Simon and Helene, and by sacrifice and incense and drink-offerings doing adoration to them. And besides these, many abominable impurities, not fit to be named, there were among them. All which together may well be the 〈 in non-Latin alphabet 〉 , idols, which the Christians are here warned to beware of.
THE [note a] SECOND [note b] EPISTLE OF JOHN.
THat this second (and so likewise the third ) Epistle of John was not written by John the Apostle, is conjectured in the Posthumous Annotations of the learned Hugo Grotius, and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter. There many changes were to be made in the Text to make the conjecture passable; but here all circumstances of the Text do fitly enough concur to make it possible that John, which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus, should be the Author of these Epistles. Of that John the ancient Author of the Constit. l. 7. c. 45. makes mention, that as Timothy was made Bishop of Ephesus by S. Paul. (that is, Bishop of the Gentile Christians there by the Apostle of the Gentiles ) so 〈 in non-Latin alphabet 〉 John was ordained by John, that is, a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision, Gal. 2. 9. who planted the Jewish Church at Ephesus. That this second John, the Bishop of Ephesus, was the writer of these Epistles, the chief argument that is produced is that from the title, 〈 in non-Latin alphabet 〉 , The Elder, by which this writer calls himself, and not 〈 in non-Latin alphabet 〉 Apostle. A second from the incomplete reception that these Epistles had in the first ages, being not acknowledged by some Churches for a while. A third from Diotrephe's opposing this Author, 3 Ep. 9. which it is thought strange that any Christian should do to an Apostle. But these arguments have very small force in them toward the inferring the Conclusion. For first, 〈 in non-Latin alphabet 〉 , Elder, being a word of honor and dignity, and belonging, in the New Testament, to the supreme Ruler of any Church (and to none else, that we can discern: see Act. 11. Note b.) it may very fitly belong to an Apostle residing and presiding in any Church (as it is certain S. John had done at Ephesus for some time) and the rather, being 〈 in non-Latin alphabet 〉 , the Elder, by way of eminence. And this will be more probable, if it be considered what account hath formerly been given (Note on Tit. of 1 Joh. ) of the character of this Apostles style, who useth not in his Gospel (and accordingly it is in his former Epistle, which is acknowledged to be his) to name or mention himself, unless it be by some circumlocution. And such is the 〈 in non-Latin alphabet 〉 , the Elder, here. Nay secondly, the persecutions which were at this time against the Church, and wherein S. John was peculiarly involved, might make it prudent thus to conceal his name, and disguise it under this title. Or thirdly, whatsoever was the reason of wholly omitting his name or title in the first Epistle, may here be of force for his omitting it thus far here. And this will be a ground of answer to the second reason also. For though those Churches, whither these Epistles were sent, knew from whom they came, and accordingly never denied them reception; yet having not so public a character upon them as others had, and being not owned by the Author in the title, as all S. Paul's (unless that to the Hebrews ) were, this might well be the cause that they had not so universal a reception at first, which notwithstanding, it yet appears that soon after it was received into the Canon, and this inscription prefixed to it by the Church, 〈 in non-Latin alphabet 〉 , The second Catholic Epistle of John the Apostle. As for the third reason, that of this Author's being opposed by Diotrephes, which is thought to be a proof that he was not an Apostle, this is of no validity, because the heretics of those times, the Gnostics, are known to have opposed and rejected the Apostles themselves. So of Alexander S. Paul saith, he hath greatly withstood our words, 2 Tim. 4. 15. So of the Gnostics we read, Jude 11. that they were guilty of the gainsaying of Coreh, and that, we know, consisted in their opposing Moses and Aaron, and so in the parallel must denote the opposing the Apostles, or Governors of the Church, sent immediately by Christ; and that that is the meaning of the 〈 in non-Latin alphabet 〉 , speaking evil of glories, Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul, having spoken of the Gnostics, 1 Cor. 8. through the whole chapter, proceeds immediately, c. 9. to the vindicating his Apostleship, and the privileges thereof; and so Gal. 1. and speaking to Titus of these deceivers, he calls them 〈 in non-Latin alphabet 〉 Tit. 1. 10. refractory, disobedient. Of these 'tis Ignatius 's affirmation, that they took upon them to know more then their Bishops, 〈 in non-Latin alphabet 〉 , If any know more then the Bishop, he is corrupted, Ep. ad Polycarp. And not only so, but of Marcus's followers (a progeny of these Gnostics ) Irenaeus plainly affirms, l. 1. c. 9. (and from him Epiphanius l. 1. haer. 14. and 34.) that they were so arrogant, that they contemned the Apostles themselves, and l. 3. c. 2. dicentes se non solum Presbyteris, sed etiam Apostolis existentes sapientiores, saying they were wiser, not only then the Presbyters, or Bishops, but even then the Apostles themselves. which takes away all force from this argument. And then nothing hinders but that the Inscription of this Epistle may be true, and John the Apostle be determined to be the Author of it. And that will be more probable, if we observe how agreeable the matter of this is to the former Epistle, fortifying them in the truth, v. 4. in the practice of charity, v. 5. and warning them of the Gnostic decervers, or Antichrists, v. 7.
[ b] How these Epistles should be called 〈 in non-Latin alphabet 〉 , may perhaps be questioned, being not, as that of S. James and S. Peter appeared to be, addressed to the Jews of the dispersion universally or indefinitely, but one of them 〈 in non-Latin alphabet 〉 , ordinarily rendered, To the elect Lady, and the other to Gaius, a particular person. But to this it may be said, First, that it is not certain that these are two particular persons to whom these Epistles belong (see Note a. on this Epist. ) Secondly, that to whomsoever they were first addressed, they were yet designed to be transcribed by them and sent to others also, and that is the meaning of Catholic (the same that of 〈 in non-Latin alphabet 〉 ) viz. that these Epistles were designed to go from one Church unto another, and were not confined unto any, (see Note b. on the title of S. James. ) But then thirdly, another notion of 〈 in non-Latin alphabet 〉 Catholic there may possibly be, to signify the universal reception of these Epistles in the Church. At the first, beside those Epistles which carry S. Paul 's name in the front of them, there were but few that had an universal reception, only the first of Peter, and the first of John, the rest were not so universally received into the Canon of Scripture. Hereupon those two so received might at the first be called Catholic (and so 〈 in non-Latin alphabet 〉 Canonical also) in opposition to those others which were not so Catholickly or universally entertained: And then, when upon farther evidence made to the Church these others were without contradiction received also, this word 〈 in non-Latin alphabet 〉 might in like manner by the Church be added to their Inscriptions, to signify that now they were universally received also, that is, accepted into the Canon.
S. JOHN. II.
1. THE Elder unto the [note a] elect Lady and her children, whom I love in the truth; and not only I, but also all they that have known the truth;]
[Paraphrase] 1. John the Apostle and governor of the whole Church of Asia, to the Church (unnamed) and to all the Christians therein, whom I value and love in Christ, and not I only, but all other true Christians;
2. For the truth's sake which dwelleth in us, and shall be with us forever:]
[Paraphrase] 2. Because of the Christian profession, the same in you that remaineth in us, and shall do so, I pray and hope; forever:
3. Grace be with you, mercy, and peace from God the Father, and from the Lord Jesus Christ the Son of the Father, in truth and love.]
[Paraphrase] 3. I send you greeting, and wish you all gifts, and mercy, and prosperity from God the Father, and the Lord Jesus Christ, and particularly that you may, in despite of all solicitations of heretics and schismatics, continue constant in the acknowledgment of the truth of the Gospel, and in the exercise of all works of charity to one another.
4. I rejoiced greatly that I found of thy children walking in the truth, as we have received a commandment from the Father.
[Paraphrase] 4. Some of the Christians which belong to thee I lately met with, where I was, and discerned them to stand constant in the truth of the Christian doctrine, agreeably to that commandment given to us by God the Father, This is my beloved son, hear him. Mat. 17. 5. when Peter, and James, and I were in the mount with him; and this constancy of theirs was the more considerable, because of the great store of false doctrine that is now everywhere abroad in the Church: and this was matter of special joy to me. See note on 1 Joh. 2. 3.
5. And now I beseech thee, Lady, not as though I wrote a new commandment to thee, but that which we had from the beginning, that we love one another.]
[Paraphrase] 5. And now all that I have to beg of you is, that to the profession of the truth ye add the practice of Christian charity, that we may all live in unity, and peace, and concord one toward another. And this is no new commandment of mine, but that which Christ required of all his disciples, and to which ye are most strictly obliged by being Christians.
6. And this is love, that we walk after his commandments. This is the commandment, that as ye have heard from the beginning, ye should walk in it.]
[Paraphrase] 6. And this consists in your doing what Christ hath prescribed: and his prescription is, that we should not hearken to new doctrines, but go on in the course in which we were first set by him, and his Apostles, the preachers of the faith unto us. From which they that depart fall into faction, and malice, and uncharitableness against all others.
7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, and an Antichrist.]
[Paraphrase] 7. For many Impostors are come among you, who will not acknowledge Christ to be the Messias, (see note on 1 Joh. 2. b.) and whosoever doth so, is an Impostor, and an Antichrist, such as were prophesied of, that now they should come: see 1 Joh. 2. c.
8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.]
[Paraphrase] 8. Take care then that by relapse you destroy not all, and forfeit the reward of your good beginnings, for want of perseverance, but that continuing to the end, ye may receive a complete reward or crown.
9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.]
[Paraphrase] 9. Everyone that now apostatizeth, and falls off from the doctrine of Christ to the corruptions of the Gnostics, forsaketh God himself and all piety, (see note on 1 Joh. 2. d.) and he that adhereth and sticketh fast to the orthodox profession, now it is so opposed, shall be looked on as a truly pious and Christian person.
10. If there come any unto you, and bring not this doctrine, receive him not into your house, [note b] neither bid him God speed.]
[Paraphrase] 10. If any man bring you any doctrine beside this, the one doctrine of Christ, give no kind of admission, or ear, or encouragement to him.
11. For be that biddeth him God speed, is partaker of his evil deeds.]
[Paraphrase] 11. He that doth not discountenance him as much as is possible, assists and encourages him.
12. Having many things to write unto you, I would not write with paper and ink, but I trust to come unto you and speak face to face, that our joy may be full.]
[Paraphrase] 12. What I have more to say to you, I do choose not to commit to this public way of Epistle, but refer it till I come unto you, which I hope will be ere long, to our mutual comfort.
13. The children of thy elect sister greet thee. Amen.]
[Paraphrase] 13. The members of thy fellow-Church from which I write, send thee gretting: see note a.
Annotations on the second Epistle of John.
[ a] V. 1. Elect ] That 〈 in non-Latin alphabet 〉 signifies a Church, and that 〈 in non-Latin alphabet 〉 is used in that sense for another, or sister Church, in the same manner as here, v. 13. 〈 in non-Latin alphabet 〉 , hath been said Note on 1 Pet. 5. 13. d. to which I shall add the testimony of S. Jerome, Epist. 11. ad Agerachiam, where having mentioned the text in the Canticles, ch. 6. una est columba mea, perfecta mea, una est matri suae, electa genitrici suae, my dove is one, my perfect one is the only daughter of her mother, the elect to her that brought her forth, he adds, Ad quam scribit Johannes Epistolam, Senior electae Dominae & filiis ejus, to whom John writes an Epistle, The Elder to the elect Lady and her children Now for 〈 in non-Latin alphabet 〉 , it may fitly be set to signify no more then 〈 in non-Latin alphabet 〉 , an appellation fit to be used when the name is either unknown or concealed; for in that case, and not only as a title of honor and dignity, 'tis ordinary to say 〈 in non-Latin alphabet 〉 (which probably is grown to be in English Cyr or Syr: ) so Joh. 20. 15. the woman taking Christ for the Gardener, and addressing her speech to him as one whose name was not known to her, begins with 〈 in non-Latin alphabet 〉 , Syr. But beside this, it is observable that both 〈 in non-Latin alphabet 〉 among the Athenians, and Curia among the Romans, signifies the very same that 〈 in non-Latin alphabet 〉 and Ecclesia doth, that is, the assembly, both as that signifies the Persons congregated either for civil or sacred uses, and the Place where they thus meet. See the worthy Sir Henry Spelman 's Glossarie, p. 195. And then the words will be best rendered, the elect Church or congregation, some which here is not thought fit to be mentioned by name, or particularly. That he names not this Church, may be for the same reason for which among others he names not himself, any otherwise then 〈 in non-Latin alphabet 〉 , the elder, viz. because of the persecutions that were then abroad in the world. And indeed that both this and the third Epistle were designed to be sent clancularly, and purposely avoided the eyes of men, appears by the close common to both, that he had many things to write, but would not commit them to paper and ink, 2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him, in case they were intercepted, or fell into other hands then those to which he designed them. Agreeable to this it is, that we here have mention of the 〈 in non-Latin alphabet 〉 her children. v. 1. and in the like manner, v. 13. by which phrase the Christians of any Church are fitly signified, the title of mother being so proper for a Church, and so used Gal. 4. 26. the mother of us all. But what Church it is that was here designed, or what that other, v. 13. we have no means to define, any farther then by remembering that all Asia being (as far as the Jewish Christians there) the special charge and province of S. John, and there being seven chief Churches or Metropolitical Sees in that circuit, enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time, he wrote unto the other. And if Ephesus were that to which he wrote (from thence to be communicated to the rest) there will then be another ground of calling it 〈 in non-Latin alphabet 〉 , as that literally signifies chief in power or authority, Ephesus being indeed the chief Metropolis of all Asia.
[ b] V. 10. Neither bid him God speed ] This form of interdict here is an imitation of the practice of the Jews in their 〈 in non-Latin alphabet 〉 or anathema against the 〈 in non-Latin alphabet 〉 or apostates, who were to be excluded not only from commerce, but from the smallest kind of ordinary salutation.
S. JOHN. II.
1. THE Elder unto the [note a] elect Lady and her children, whom I love in the truth; and not only I, but also all they that have known the truth;]
[Paraphrase] 1. John the Apostle and governor of the whole Church of Asia, to the Church (unnamed) and to all the Christians therein, whom I value and love in Christ, and not I only, but all other true Christians;
2. For the truth's sake which dwelleth in us, and shall be with us forever:]
[Paraphrase] 2. Because of the Christian profession, the same in you that remaineth in us, and shall do so, I pray and hope; forever:
3. Grace be with you, mercy, and peace from God the Father, and from the Lord Jesus Christ the Son of the Father, in truth and love.]
[Paraphrase] 3. I send you greeting, and wish you all gifts, and mercy, and prosperity from God the Father, and the Lord Jesus Christ, and particularly that you may, in despite of all solicitations of heretics and schismatics, continue constant in the acknowledgment of the truth of the Gospel, and in the exercise of all works of charity to one another.
4. I rejoiced greatly that I found of thy children walking in the truth, as we have received a commandment from the Father.
[Paraphrase] 4. Some of the Christians which belong to thee I lately met with, where I was, and discerned them to stand constant in the truth of the Christian doctrine, agreeably to that commandment given to us by God the Father, This is my beloved son, hear him. Mat. 17. 5. when Peter, and James, and I were in the mount with him; and this constancy of theirs was the more considerable, because of the great store of false doctrine that is now everywhere abroad in the Church: and this was matter of special joy to me. See note on 1 Joh. 2. 3.
5. And now I beseech thee, Lady, not as though I wrote a new commandment to thee, but that which we had from the beginning, that we love one another.]
[Paraphrase] 5. And now all that I have to beg of you is, that to the profession of the truth ye add the practice of Christian charity, that we may all live in unity, and peace, and concord one toward another. And this is no new commandment of mine, but that which Christ required of all his disciples, and to which ye are most strictly obliged by being Christians.
6. And this is love, that we walk after his commandments. This is the commandment, that as ye have heard from the beginning, ye should walk in it.]
[Paraphrase] 6. And this consists in your doing what Christ hath prescribed: and his prescription is, that we should not hearken to new doctrines, but go on in the course in which we were first set by him, and his Apostles, the preachers of the faith unto us. From which they that depart fall into faction, and malice, and uncharitableness against all others.
7. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, and an Antichrist.]
[Paraphrase] 7. For many Impostors are come among you, who will not acknowledge Christ to be the Messias, (see note on 1 Joh. 2. b.) and whosoever doth so, is an Impostor, and an Antichrist, such as were prophesied of, that now they should come: see 1 Joh. 2. c.
8. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.]
[Paraphrase] 8. Take care then that by relapse you destroy not all, and forfeit the reward of your good beginnings, for want of perseverance, but that continuing to the end, ye may receive a complete reward or crown.
9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.]
[Paraphrase] 9. Everyone that now apostatizeth, and falls off from the doctrine of Christ to the corruptions of the Gnostics, forsaketh God himself and all piety, (see note on 1 Joh. 2. d.) and he that adhereth and sticketh fast to the orthodox profession, now it is so opposed, shall be looked on as a truly pious and Christian person.
10. If there come any unto you, and bring not this doctrine, receive him not into your house, [note b] neither bid him God speed.]
[Paraphrase] 10. If any man bring you any doctrine beside this, the one doctrine of Christ, give no kind of admission, or ear, or encouragement to him.
11. For be that biddeth him God speed, is partaker of his evil deeds.]
[Paraphrase] 11. He that doth not discountenance him as much as is possible, assists and encourages him.
12. Having many things to write unto you, I would not write with paper and ink, but I trust to come unto you and speak face to face, that our joy may be full.]
[Paraphrase] 12. What I have more to say to you, I do choose not to commit to this public way of Epistle, but refer it till I come unto you, which I hope will be ere long, to our mutual comfort.
13. The children of thy elect sister greet thee. Amen.]
[Paraphrase] 13. The members of thy fellow-Church from which I write, send thee gretting: see note a.
Annotations on the second Epistle of John.
[ a] V. 1. Elect ] That 〈 in non-Latin alphabet 〉 signifies a Church, and that 〈 in non-Latin alphabet 〉 is used in that sense for another, or sister Church, in the same manner as here, v. 13. 〈 in non-Latin alphabet 〉 , hath been said Note on 1 Pet. 5. 13. d. to which I shall add the testimony of S. Jerome, Epist. 11. ad Agerachiam, where having mentioned the text in the Canticles, ch. 6. una est columba mea, perfecta mea, una est matri suae, electa genitrici suae, my dove is one, my perfect one is the only daughter of her mother, the elect to her that brought her forth, he adds, Ad quam scribit Johannes Epistolam, Senior electae Dominae & filiis ejus, to whom John writes an Epistle, The Elder to the elect Lady and her children Now for 〈 in non-Latin alphabet 〉 , it may fitly be set to signify no more then 〈 in non-Latin alphabet 〉 , an appellation fit to be used when the name is either unknown or concealed; for in that case, and not only as a title of honor and dignity, 'tis ordinary to say 〈 in non-Latin alphabet 〉 (which probably is grown to be in English Cyr or Syr: ) so Joh. 20. 15. the woman taking Christ for the Gardener, and addressing her speech to him as one whose name was not known to her, begins with 〈 in non-Latin alphabet 〉 , Syr. But beside this, it is observable that both 〈 in non-Latin alphabet 〉 among the Athenians, and Curia among the Romans, signifies the very same that 〈 in non-Latin alphabet 〉 and Ecclesia doth, that is, the assembly, both as that signifies the Persons congregated either for civil or sacred uses, and the Place where they thus meet. See the worthy Sir Henry Spelman 's Glossarie, p. 195. And then the words will be best rendered, the elect Church or congregation, some which here is not thought fit to be mentioned by name, or particularly. That he names not this Church, may be for the same reason for which among others he names not himself, any otherwise then 〈 in non-Latin alphabet 〉 , the elder, viz. because of the persecutions that were then abroad in the world. And indeed that both this and the third Epistle were designed to be sent clancularly, and purposely avoided the eyes of men, appears by the close common to both, that he had many things to write, but would not commit them to paper and ink, 2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him, in case they were intercepted, or fell into other hands then those to which he designed them. Agreeable to this it is, that we here have mention of the 〈 in non-Latin alphabet 〉 her children. v. 1. and in the like manner, v. 13. by which phrase the Christians of any Church are fitly signified, the title of mother being so proper for a Church, and so used Gal. 4. 26. the mother of us all. But what Church it is that was here designed, or what that other, v. 13. we have no means to define, any farther then by remembering that all Asia being (as far as the Jewish Christians there) the special charge and province of S. John, and there being seven chief Churches or Metropolitical Sees in that circuit, enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time, he wrote unto the other. And if Ephesus were that to which he wrote (from thence to be communicated to the rest) there will then be another ground of calling it 〈 in non-Latin alphabet 〉 , as that literally signifies chief in power or authority, Ephesus being indeed the chief Metropolis of all Asia.
[ b] V. 10. Neither bid him God speed ] This form of interdict here is an imitation of the practice of the Jews in their 〈 in non-Latin alphabet 〉 or anathema against the 〈 in non-Latin alphabet 〉 or apostates, who were to be excluded not only from commerce, but from the smallest kind of ordinary salutation.
Annotations on the second Epistle of John.
[ a] V. 1. Elect ] That 〈 in non-Latin alphabet 〉 signifies a Church, and that 〈 in non-Latin alphabet 〉 is used in that sense for another, or sister Church, in the same manner as here, v. 13. 〈 in non-Latin alphabet 〉 , hath been said Note on 1 Pet. 5. 13. d. to which I shall add the testimony of S. Jerome, Epist. 11. ad Agerachiam, where having mentioned the text in the Canticles, ch. 6. una est columba mea, perfecta mea, una est matri suae, electa genitrici suae, my dove is one, my perfect one is the only daughter of her mother, the elect to her that brought her forth, he adds, Ad quam scribit Johannes Epistolam, Senior electae Dominae & filiis ejus, to whom John writes an Epistle, The Elder to the elect Lady and her children Now for 〈 in non-Latin alphabet 〉 , it may fitly be set to signify no more then 〈 in non-Latin alphabet 〉 , an appellation fit to be used when the name is either unknown or concealed; for in that case, and not only as a title of honor and dignity, 'tis ordinary to say 〈 in non-Latin alphabet 〉 (which probably is grown to be in English Cyr or Syr: ) so Joh. 20. 15. the woman taking Christ for the Gardener, and addressing her speech to him as one whose name was not known to her, begins with 〈 in non-Latin alphabet 〉 , Syr. But beside this, it is observable that both 〈 in non-Latin alphabet 〉 among the Athenians, and Curia among the Romans, signifies the very same that 〈 in non-Latin alphabet 〉 and Ecclesia doth, that is, the assembly, both as that signifies the Persons congregated either for civil or sacred uses, and the Place where they thus meet. See the worthy Sir Henry Spelman 's Glossarie, p. 195. And then the words will be best rendered, the elect Church or congregation, some which here is not thought fit to be mentioned by name, or particularly. That he names not this Church, may be for the same reason for which among others he names not himself, any otherwise then 〈 in non-Latin alphabet 〉 , the elder, viz. because of the persecutions that were then abroad in the world. And indeed that both this and the third Epistle were designed to be sent clancularly, and purposely avoided the eyes of men, appears by the close common to both, that he had many things to write, but would not commit them to paper and ink, 2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him, in case they were intercepted, or fell into other hands then those to which he designed them. Agreeable to this it is, that we here have mention of the 〈 in non-Latin alphabet 〉 her children. v. 1. and in the like manner, v. 13. by which phrase the Christians of any Church are fitly signified, the title of mother being so proper for a Church, and so used Gal. 4. 26. the mother of us all. But what Church it is that was here designed, or what that other, v. 13. we have no means to define, any farther then by remembering that all Asia being (as far as the Jewish Christians there) the special charge and province of S. John, and there being seven chief Churches or Metropolitical Sees in that circuit, enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time, he wrote unto the other. And if Ephesus were that to which he wrote (from thence to be communicated to the rest) there will then be another ground of calling it 〈 in non-Latin alphabet 〉 , as that literally signifies chief in power or authority, Ephesus being indeed the chief Metropolis of all Asia.
[ b] V. 10. Neither bid him God speed ] This form of interdict here is an imitation of the practice of the Jews in their 〈 in non-Latin alphabet 〉 or anathema against the 〈 in non-Latin alphabet 〉 or apostates, who were to be excluded not only from commerce, but from the smallest kind of ordinary salutation.
THE THIRD EPISTLE OF JOHN.
1. T HE Elder unto the well-beloved [note a] Gaius, whom I love in the truth.
2. Beloved, I wish above all things that thou mayest prosper, and be in health, even as thy soul prospereth.]
[Paraphrase] 2. It is my fervent prayer for thee, that it may be with thee in all outward things as it is in respect of thy soul, that everything may succeed prosperously with thee.
3. For I rejoiced greatly when the brethren came, and testified of the truth that is in thee, even as thou walkest in the truth.]
[Paraphrase] 3. For it was great matter of comfort and joy to me, when the Christians that came out of Judea, came and told me of the sincerity of thy Christian course, (see note on 1 Cor. 13. g.) and gave me assurance of thy perseverance.
4. I have no greater joy then to hear that my children walk in truth.]
[Paraphrase] 4. There is nothing that I more delight in in the world, or of which I more abundantly rejoice, then to hear that those which have been converted by me, do adhere to that profession, and live after a true Christian manner.
5. Beloved, thou dost faithfully whatsoever thou dost to the brethren, and to strangers.]
[Paraphrase] 5. It is most Christianly done of thee to do as thou dost toward the poor Christians, and strangers that have been among you, Rom. 16. 23.
6. Which have born witness of thy charity before the Church, whom if thou bring forward on their journey after a godly sort, thou shalt do well.]
[Paraphrase] 6. Who gave public testimony of thy charity shown to them. And as then thou didst, so it will be a pious work in thee to help them now again, and furnish them for their travail (see 1 Cor. 16. a.) in publishing the Gospel, and that in a Christian manner, and for Christ's sake, whose ministers they are.
7. Because that for his names sake they [note b] went forth, taking nothing of the Gentiles.]
[Paraphrase] 7. For 'tis on Christ's errand that they have taken this journey, that is, to preach the Gospel of Christ; or, for the testimony which they have given to the Gospel, that is, because they have published the Christian faith, they have been driven out of their Country, that is, Judea, by the Jews, and being so, they are also looked on shiely by the Gentile Christians where they come, v. 10. cast out by their Country-men the Jews for being Christians, and not entertained with any kindness by the Gentile Christians for being Jews.
8. We therefore ought to receive such, that we might be fellow-helpers to the truth.]
[Paraphrase] 8. And therefore 'tis but necessary that they be relieved by some, and they that shall relieve them; shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ.
9. I wrote unto the Church, but [note c] Diotrephes, who loveth to have the preeminence among them, receiveth us not.]
[Paraphrase] 9. To this purpose I wrote to the Church, but Diotrephes, that would fain be Bishop there, gives no heed to my Letters.
10. Wherefore if I come, I will remember his deeds which he doth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church.]
[Paraphrase] 10. For which contempt of his, I shall at my coming use some severity upon him, and teach him to use me better, especially seeing he is not content thus to slight and baffle me, and to reject the Christian Jews that come thither, but farther restrains others that would not have been so unhospitable, will not permit the Gentile Christians to receive them to their communion, but utterly rejects them out of the Church.
11. Beloved, follow not that which is evil, but that which is good. He that doth good, is of God: but he that doth evil, hath not seen God.]
[Paraphrase] 11. Brethren, be not ye followers of these evil ways, but contrariwise follow all Christian meekness towards the Jewish Christians, Rom. 14. 1. He that is kind and merciful, and willing to receive all to communion, is of a Christian temper ••• 〈◊〉 shows himself to be: but he that is malicious, and proud, and separates from others, knows not what belongs to Christianity.
12. Demetrius hath good report of all men, and of the truth itself: yea and we also bear record, and ye know that our record is true.]
[Paraphrase] 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him, and indeed hath done many things which testify more fully of him then the suffrages of men can do: And the same testimony I and others with me give him also, and ye know that what we say is true.
13. I had many things to write, but I will not with ink and pen write unto thee.
14. But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
Annotations on the third Epistle of John.
[ a] V. 1. Gaius ] Who this Gaius was cannot certainly be affirmed. That it is the same that is mentioned by S. Paul, Rom. 16. 23. may seem probable by that which is there said of him, that he was 〈 in non-Latin alphabet 〉 , the person that entertained Paul, and the whole Church, or generality of Christians, in like manner as here, ver. 5. Gaius is said to have been very kind to the brethren and to the strangers, and to have furnished them for their journey in a very liberal manner. But one circumstance there is which is of force against this. This Gaius, Rom. 16. appears to be a Corinthian, and so to be mentioned there (from whence S. Paul writes the Epistle ) as his host, and so as an inhabitant, not a stranger there. And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith, and baptized by Paul, whereas the Gaius here is by S. John called his son or 〈 in non-Latin alphabet 〉 , v. 4. which signifies him to have been begotten in the faith, that is, converted by S. John. Another of that name there is mentioned, Act. 19. 39. of whom it is said that he was 〈 in non-Latin alphabet 〉 fellow-travailer of Paul, and this was a Macedonian, and of the city of Derbe, Act. 20. 4. and so distinct from him of Corinth also, and probably from him that is mentioned here, who could not have been so fit for the employment, v. 5. of entertaining the brethren and strangers, if he were employed in preaching the Gospel, as a fellow-travailer of S. Paul. It remains therefore that this Gaius here be some third person, of a Roman name ( Gaius and Gaius being all one, and a very common and vulgar name, of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament) and so some Gentile Christian, an eminent member of that Church, v. 9. to which S. John seems to have written his second Epistle (see Note on 2 Joh. a.) nowhere else, but in this place, mentioned in the New Testament.
[ b] V. 7. Went forth ] The word 〈 in non-Latin alphabet 〉 , went out, is capable of two notions. First, it may signify a voluntary going out, and then 〈 in non-Latin alphabet 〉 , for the name of Christ, must signify their preaching and propagating the Gospel, for which they took their travail from their own country. But 〈 in non-Latin alphabet 〉 may signify also a violent ejection. So Mat. 17. 21. speaking of the ejection or casting out of a devil, the like phrase is used, 〈 in non-Latin alphabet 〉 , this kind goeth not out, by going out meaning ejection. Thus 〈 in non-Latin alphabet 〉 signifies in Syriac to go out, and to be cast out also; and accordingly Mat. 8. 12. the Syriac hath 〈 in non-Latin alphabet 〉 , exibunt, they shall go out, but the Greek 〈 in non-Latin alphabet 〉 , they shall be cast out. According to which it is that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to cast out and sent out, are used promiscuously the one for the other: see Note on Mat. 9. i. And then going out for Christ 's name, is being banished or cast out of their country for the profession of the faith of Christ, which we know the Jewish Christians were, Act. 8. 1. and 11. 19.
[ c] V. 9. Diotrephes ] This Diotrephes was a Christian that from Gentilism received the faith in that Church to which Gaius belonged, and to which the Apostle seems to have written the former Epistle commendatory of the brethren, ver. 9. From hence appears that which was intimated, Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them, and not only the Jews. There it seems, as the Jewish judged and condemned the Gentile Christians for using their Christian liberty, so the Gentile Christians despised, and set a • naught the Jewish. Here it seems the matter was driven higher, that is, they did not so freely relieve the Jewish Christians that were driven out of their country for the faith, as they ought in Christian liberality to have done. That seems to be the meaning of ver. 7. that the Jewish Christians that were driven out of Judea for the profession of the faith (see Note b.) were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged, and as belonged to them as strangers, v. 5. to furnish them for their journey, ver. 6. Secondly, they were, some of them, so far guilty in this matter, that when S. John wrote his letters of commendation for them, these were not effectual, Diotrephes rejected, or gave no reception or heed to his letters; and by this means the rest of the Church also, being otherwise willing to have entertained them, were detained from doing it, ver. 10. Thirdly, he not only denied them that hospitable reception and relief, but utterly rejected them from their communion, cast them out of the Church, ver. 10 Whether this Diotrephes were a Bishop in this Church it may de doubted, or whether only one that immoderately affected that dignity, or assumed it, not belonging to him. 〈 in non-Latin alphabet 〉 may signify one that loves & useth immoderately this dignity. when he hath it, and one that seeks it inordinately, or assumeth it. It is possible that he was a Bishop, and being so did 〈 in non-Latin alphabet 〉 cast out the Jewish Christians out of the Church, and that in spite of S. John 's commendatory letters, who had an Apostolical power over him, and all other Bishops of Asia. But it may also be very probable, that as the Heretics of those times did contemn and affront the Bishops and Apostles themselves, so this Diotrephes might do, without having any real authority in the Church, but only assuming it, as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a presumptuous, confident, bold person.
1. T HE Elder unto the well-beloved [note a] Gaius, whom I love in the truth.
2. Beloved, I wish above all things that thou mayest prosper, and be in health, even as thy soul prospereth.]
[Paraphrase] 2. It is my fervent prayer for thee, that it may be with thee in all outward things as it is in respect of thy soul, that everything may succeed prosperously with thee.
3. For I rejoiced greatly when the brethren came, and testified of the truth that is in thee, even as thou walkest in the truth.]
[Paraphrase] 3. For it was great matter of comfort and joy to me, when the Christians that came out of Judea, came and told me of the sincerity of thy Christian course, (see note on 1 Cor. 13. g.) and gave me assurance of thy perseverance.
4. I have no greater joy then to hear that my children walk in truth.]
[Paraphrase] 4. There is nothing that I more delight in in the world, or of which I more abundantly rejoice, then to hear that those which have been converted by me, do adhere to that profession, and live after a true Christian manner.
5. Beloved, thou dost faithfully whatsoever thou dost to the brethren, and to strangers.]
[Paraphrase] 5. It is most Christianly done of thee to do as thou dost toward the poor Christians, and strangers that have been among you, Rom. 16. 23.
6. Which have born witness of thy charity before the Church, whom if thou bring forward on their journey after a godly sort, thou shalt do well.]
[Paraphrase] 6. Who gave public testimony of thy charity shown to them. And as then thou didst, so it will be a pious work in thee to help them now again, and furnish them for their travail (see 1 Cor. 16. a.) in publishing the Gospel, and that in a Christian manner, and for Christ's sake, whose ministers they are.
7. Because that for his names sake they [note b] went forth, taking nothing of the Gentiles.]
[Paraphrase] 7. For 'tis on Christ's errand that they have taken this journey, that is, to preach the Gospel of Christ; or, for the testimony which they have given to the Gospel, that is, because they have published the Christian faith, they have been driven out of their Country, that is, Judea, by the Jews, and being so, they are also looked on shiely by the Gentile Christians where they come, v. 10. cast out by their Country-men the Jews for being Christians, and not entertained with any kindness by the Gentile Christians for being Jews.
8. We therefore ought to receive such, that we might be fellow-helpers to the truth.]
[Paraphrase] 8. And therefore 'tis but necessary that they be relieved by some, and they that shall relieve them; shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ.
9. I wrote unto the Church, but [note c] Diotrephes, who loveth to have the preeminence among them, receiveth us not.]
[Paraphrase] 9. To this purpose I wrote to the Church, but Diotrephes, that would fain be Bishop there, gives no heed to my Letters.
10. Wherefore if I come, I will remember his deeds which he doth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church.]
[Paraphrase] 10. For which contempt of his, I shall at my coming use some severity upon him, and teach him to use me better, especially seeing he is not content thus to slight and baffle me, and to reject the Christian Jews that come thither, but farther restrains others that would not have been so unhospitable, will not permit the Gentile Christians to receive them to their communion, but utterly rejects them out of the Church.
11. Beloved, follow not that which is evil, but that which is good. He that doth good, is of God: but he that doth evil, hath not seen God.]
[Paraphrase] 11. Brethren, be not ye followers of these evil ways, but contrariwise follow all Christian meekness towards the Jewish Christians, Rom. 14. 1. He that is kind and merciful, and willing to receive all to communion, is of a Christian temper ••• 〈◊〉 shows himself to be: but he that is malicious, and proud, and separates from others, knows not what belongs to Christianity.
12. Demetrius hath good report of all men, and of the truth itself: yea and we also bear record, and ye know that our record is true.]
[Paraphrase] 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him, and indeed hath done many things which testify more fully of him then the suffrages of men can do: And the same testimony I and others with me give him also, and ye know that what we say is true.
13. I had many things to write, but I will not with ink and pen write unto thee.
14. But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
Annotations on the third Epistle of John.
[ a] V. 1. Gaius ] Who this Gaius was cannot certainly be affirmed. That it is the same that is mentioned by S. Paul, Rom. 16. 23. may seem probable by that which is there said of him, that he was 〈 in non-Latin alphabet 〉 , the person that entertained Paul, and the whole Church, or generality of Christians, in like manner as here, ver. 5. Gaius is said to have been very kind to the brethren and to the strangers, and to have furnished them for their journey in a very liberal manner. But one circumstance there is which is of force against this. This Gaius, Rom. 16. appears to be a Corinthian, and so to be mentioned there (from whence S. Paul writes the Epistle ) as his host, and so as an inhabitant, not a stranger there. And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith, and baptized by Paul, whereas the Gaius here is by S. John called his son or 〈 in non-Latin alphabet 〉 , v. 4. which signifies him to have been begotten in the faith, that is, converted by S. John. Another of that name there is mentioned, Act. 19. 39. of whom it is said that he was 〈 in non-Latin alphabet 〉 fellow-travailer of Paul, and this was a Macedonian, and of the city of Derbe, Act. 20. 4. and so distinct from him of Corinth also, and probably from him that is mentioned here, who could not have been so fit for the employment, v. 5. of entertaining the brethren and strangers, if he were employed in preaching the Gospel, as a fellow-travailer of S. Paul. It remains therefore that this Gaius here be some third person, of a Roman name ( Gaius and Gaius being all one, and a very common and vulgar name, of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament) and so some Gentile Christian, an eminent member of that Church, v. 9. to which S. John seems to have written his second Epistle (see Note on 2 Joh. a.) nowhere else, but in this place, mentioned in the New Testament.
[ b] V. 7. Went forth ] The word 〈 in non-Latin alphabet 〉 , went out, is capable of two notions. First, it may signify a voluntary going out, and then 〈 in non-Latin alphabet 〉 , for the name of Christ, must signify their preaching and propagating the Gospel, for which they took their travail from their own country. But 〈 in non-Latin alphabet 〉 may signify also a violent ejection. So Mat. 17. 21. speaking of the ejection or casting out of a devil, the like phrase is used, 〈 in non-Latin alphabet 〉 , this kind goeth not out, by going out meaning ejection. Thus 〈 in non-Latin alphabet 〉 signifies in Syriac to go out, and to be cast out also; and accordingly Mat. 8. 12. the Syriac hath 〈 in non-Latin alphabet 〉 , exibunt, they shall go out, but the Greek 〈 in non-Latin alphabet 〉 , they shall be cast out. According to which it is that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to cast out and sent out, are used promiscuously the one for the other: see Note on Mat. 9. i. And then going out for Christ 's name, is being banished or cast out of their country for the profession of the faith of Christ, which we know the Jewish Christians were, Act. 8. 1. and 11. 19.
[ c] V. 9. Diotrephes ] This Diotrephes was a Christian that from Gentilism received the faith in that Church to which Gaius belonged, and to which the Apostle seems to have written the former Epistle commendatory of the brethren, ver. 9. From hence appears that which was intimated, Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them, and not only the Jews. There it seems, as the Jewish judged and condemned the Gentile Christians for using their Christian liberty, so the Gentile Christians despised, and set a • naught the Jewish. Here it seems the matter was driven higher, that is, they did not so freely relieve the Jewish Christians that were driven out of their country for the faith, as they ought in Christian liberality to have done. That seems to be the meaning of ver. 7. that the Jewish Christians that were driven out of Judea for the profession of the faith (see Note b.) were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged, and as belonged to them as strangers, v. 5. to furnish them for their journey, ver. 6. Secondly, they were, some of them, so far guilty in this matter, that when S. John wrote his letters of commendation for them, these were not effectual, Diotrephes rejected, or gave no reception or heed to his letters; and by this means the rest of the Church also, being otherwise willing to have entertained them, were detained from doing it, ver. 10. Thirdly, he not only denied them that hospitable reception and relief, but utterly rejected them from their communion, cast them out of the Church, ver. 10 Whether this Diotrephes were a Bishop in this Church it may de doubted, or whether only one that immoderately affected that dignity, or assumed it, not belonging to him. 〈 in non-Latin alphabet 〉 may signify one that loves & useth immoderately this dignity. when he hath it, and one that seeks it inordinately, or assumeth it. It is possible that he was a Bishop, and being so did 〈 in non-Latin alphabet 〉 cast out the Jewish Christians out of the Church, and that in spite of S. John 's commendatory letters, who had an Apostolical power over him, and all other Bishops of Asia. But it may also be very probable, that as the Heretics of those times did contemn and affront the Bishops and Apostles themselves, so this Diotrephes might do, without having any real authority in the Church, but only assuming it, as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a presumptuous, confident, bold person.
Annotations on the third Epistle of John.
[ a] V. 1. Gaius ] Who this Gaius was cannot certainly be affirmed. That it is the same that is mentioned by S. Paul, Rom. 16. 23. may seem probable by that which is there said of him, that he was 〈 in non-Latin alphabet 〉 , the person that entertained Paul, and the whole Church, or generality of Christians, in like manner as here, ver. 5. Gaius is said to have been very kind to the brethren and to the strangers, and to have furnished them for their journey in a very liberal manner. But one circumstance there is which is of force against this. This Gaius, Rom. 16. appears to be a Corinthian, and so to be mentioned there (from whence S. Paul writes the Epistle ) as his host, and so as an inhabitant, not a stranger there. And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith, and baptized by Paul, whereas the Gaius here is by S. John called his son or 〈 in non-Latin alphabet 〉 , v. 4. which signifies him to have been begotten in the faith, that is, converted by S. John. Another of that name there is mentioned, Act. 19. 39. of whom it is said that he was 〈 in non-Latin alphabet 〉 fellow-travailer of Paul, and this was a Macedonian, and of the city of Derbe, Act. 20. 4. and so distinct from him of Corinth also, and probably from him that is mentioned here, who could not have been so fit for the employment, v. 5. of entertaining the brethren and strangers, if he were employed in preaching the Gospel, as a fellow-travailer of S. Paul. It remains therefore that this Gaius here be some third person, of a Roman name ( Gaius and Gaius being all one, and a very common and vulgar name, of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament) and so some Gentile Christian, an eminent member of that Church, v. 9. to which S. John seems to have written his second Epistle (see Note on 2 Joh. a.) nowhere else, but in this place, mentioned in the New Testament.
[ b] V. 7. Went forth ] The word 〈 in non-Latin alphabet 〉 , went out, is capable of two notions. First, it may signify a voluntary going out, and then 〈 in non-Latin alphabet 〉 , for the name of Christ, must signify their preaching and propagating the Gospel, for which they took their travail from their own country. But 〈 in non-Latin alphabet 〉 may signify also a violent ejection. So Mat. 17. 21. speaking of the ejection or casting out of a devil, the like phrase is used, 〈 in non-Latin alphabet 〉 , this kind goeth not out, by going out meaning ejection. Thus 〈 in non-Latin alphabet 〉 signifies in Syriac to go out, and to be cast out also; and accordingly Mat. 8. 12. the Syriac hath 〈 in non-Latin alphabet 〉 , exibunt, they shall go out, but the Greek 〈 in non-Latin alphabet 〉 , they shall be cast out. According to which it is that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to cast out and sent out, are used promiscuously the one for the other: see Note on Mat. 9. i. And then going out for Christ 's name, is being banished or cast out of their country for the profession of the faith of Christ, which we know the Jewish Christians were, Act. 8. 1. and 11. 19.
[ c] V. 9. Diotrephes ] This Diotrephes was a Christian that from Gentilism received the faith in that Church to which Gaius belonged, and to which the Apostle seems to have written the former Epistle commendatory of the brethren, ver. 9. From hence appears that which was intimated, Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them, and not only the Jews. There it seems, as the Jewish judged and condemned the Gentile Christians for using their Christian liberty, so the Gentile Christians despised, and set a • naught the Jewish. Here it seems the matter was driven higher, that is, they did not so freely relieve the Jewish Christians that were driven out of their country for the faith, as they ought in Christian liberality to have done. That seems to be the meaning of ver. 7. that the Jewish Christians that were driven out of Judea for the profession of the faith (see Note b.) were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged, and as belonged to them as strangers, v. 5. to furnish them for their journey, ver. 6. Secondly, they were, some of them, so far guilty in this matter, that when S. John wrote his letters of commendation for them, these were not effectual, Diotrephes rejected, or gave no reception or heed to his letters; and by this means the rest of the Church also, being otherwise willing to have entertained them, were detained from doing it, ver. 10. Thirdly, he not only denied them that hospitable reception and relief, but utterly rejected them from their communion, cast them out of the Church, ver. 10 Whether this Diotrephes were a Bishop in this Church it may de doubted, or whether only one that immoderately affected that dignity, or assumed it, not belonging to him. 〈 in non-Latin alphabet 〉 may signify one that loves & useth immoderately this dignity. when he hath it, and one that seeks it inordinately, or assumeth it. It is possible that he was a Bishop, and being so did 〈 in non-Latin alphabet 〉 cast out the Jewish Christians out of the Church, and that in spite of S. John 's commendatory letters, who had an Apostolical power over him, and all other Bishops of Asia. But it may also be very probable, that as the Heretics of those times did contemn and affront the Bishops and Apostles themselves, so this Diotrephes might do, without having any real authority in the Church, but only assuming it, as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a presumptuous, confident, bold person.
THE GENERAL EPISTLE OF [note a] JUDE.
[ a] IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius, to determine here also, as in the second of Peter, and second and third of John, that the writer was not Jude, one of the twelve Apostles, and accordingly to affix it to Jude a Bishop of Jerusalem. But of this there is no proof offered, save only, first, That he calls himself 〈 in non-Latin alphabet 〉 a servant, not 〈 in non-Latin alphabet 〉 Apostle, of Jesus Christ. Secondly, That it was not translated into all languages, and received into all Churches. Thirdly, That in the Catalogue of the Bishops of Jerusalem, the fifteenth that is named is called Judas. To the first of these it may be sufficient to answer, that as 〈 in non-Latin alphabet 〉 , an Apostle of Jesus, signifies one sent upon the services of Christ with commission from him, so it is in effect all one with 〈 in non-Latin alphabet 〉 , a servant of Jesus, and so the latter as proper a style of any Apostle of Christ as the former. But then secondly, in the title of the Epistle, which is the sense of the ancient Church in this matter, it is 〈 in non-Latin alphabet 〉 , of Jude the Apostle, and in the Text it self there is a mark as characteristical, 〈 in non-Latin alphabet 〉 , the brother of James, which can belong to none but to Jude the Apostle. To the second I answer (as before to that of the second of Peter ) that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament; which notwithstanding, it was yet soon after universally known, and translated, and received into the ancient Canon, and the Apostolicalnesse of the writing never so questioned by any as to assign it any other Author, or to doubt of the truth of anything contained in it. As for Jude the fifteenth Bishop of Jerusalem, that opinion of his being the Author of it affixeth it to the time of Adrian, whereas this Epistle, by the subject of it, common to it with the second of Peter, and by the many passages of agreement, appears to have been written on the same occasion, and about the same time that the second of Peter was, which hath already appeared (see Note on 2. Pet. tit. a.) to have been written before the destruction of Jerusalem. And if that were indeed granted to be written by Simeon the second Bishop of Jerusalem, yet that would be a competent distance from Judas the fifteenth Bishop there. The whole business of this Epistle, as of S. Peter, is such as is fully applicable to the times foregoing the destruction of Jerusalem, and the ruin of the Jews, and Judaizing Christians, and Gnostics involved in the same calamity, out of which only the constant Christians were to have deliverance, v. 3. And so it may very reasonably be affirmed to be written by the Apostle S. Jude, clearly defined to be the brother of James (an argument of such force against all the contrary pretensions, that those which doubt of the Apostolicalnesse of the Epistle, are fain to leave out those words, but without the authority of any one Copy to countenance them) and that, as the Epistle of S. James, and those of S. Peter, addressed to the Jewish Christians in the dispersion, on purpose to fortify them against the corruptions of the Gnostics, which had now broke in among them.
S. JUDE.
1. IUDE the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:]
[Paraphrase] 1. Jude, one of the disciples (and Apostles) of Christ, the son of Alphaeus (as James also was) and called also Lebbaeus and Thaddaeus, Mat. 10. 3. to those that have received the faith, the dispersed Jewish Christians (see Mat. 20. c.) sanctified, or beloved by God the Father, and preserved by Christ from that destruction and judgment that befalls others (the contumacious resisters and crucifiers) both here and to all eternity:
2. Mercy unto you, and peace and love be multiplied.]
[Paraphrase] 2. I send you greeting, and wish and pray for all the blessings of heaven to be multiplied upon you, particularly that great blessing and virtue of Christian peace and charity.
3. Beloved, when I gave all diligence to write unto you of the common salvation; it was needful for me to write unto you, and exhort you that you should earnestly contend for the faith which was once delivered to the saints.]
[Paraphrase] 3. Beloved, I thought it my office to write briefly unto you upon one subject wherein you are nearly concerned, viz. that special promise of Christ (now shortly to be fulfilled among you) of an universal preservation and deliverance (see Rom. 13. note c.) that shall befall the Christians, when the unbelieving Jews shall be utterly destroyed: And being to write to you on that subject, there was nothing more necessary for me to begin with, then to exhort you to adhere constantly to, and contend for the Christian doctrine (preached uniformly to all by consent of all the Apostles, whithersoever they have gone out) and not to renounce it in time of persecution, as some would teach you.
4. For there are certain men crept in unawares, who were [note a] before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and [note b] denying the only Lord God, and our Lord Jesus Christ.]
[Paraphrase] 4. For as it hath been foretold by Christ, Mat. 24. 10. that it should, so now it is come to pass, there are come in very slily into the Church false teachers, who shall be destroyed by that notable coming of Christ (see 2 Thess. 2. 8, &c.) and are for their sins and vileness prophesied of, that they shall be so destroyed, abominable persons, converting the Gospel, or Christianity, into all manner of unnatural lust, and denying Jesus Christ out only Master, our only God, out only Lord, and setting up Simon Magus instead of him (and of God the Father also.)
5. I will therefore put you in remembrance, though you once knew this, how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not.]
[Paraphrase] 5. In respect to whom I desire to put you in mind of what you know sufficiently in the reading the Scripture, where all other such knowledge is communicated to you, that when God delivered the Israelites out of Egypt, the unbelieving murmurers of those Israelites, those that renounced the God and the Moses which had delivered them, were in the compass of forty years all of them destroyed by God in the wilderness; and so now though all these constant believing Christians be to expect deliverance, yet those Christians that fall into such sins as these shall have their vengeance also; destruction with the unbelievers.
6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment of the great day.]
[Paraphrase] 6. And the same is observable of the Angels created by God for glory and bliss, and constant obedience to him; but those of them that presently fell and apostatized from God, were cast out of heaven, and are now bound over to eternal hell, at the present in a dark miserable state, but such as at the day of doom shall be made much more miserable to them. And the like punishment are the vicious Apostate Christians to expect, a present state of misery and destruction here with the persecuting Jews, and eternal hell hereafter.
7. Even as Sodom and Gomorrhah, and the cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of [note c] eternal fire.]
[Paraphrase] 7. After the manner that befell Sodom and Gomorrah and Adma & Z • boim, which were guilty of the same unclean sins that these Gnostics or corrupt Christians are now guilty of, having given themselves up to all unnatural lust, and accordingly were then most notoriously punished with utter destruction, by fire and brimstone from heaven, and that but an essay of those eternal flames of hell under which they now are involved, and so may well be a warning to all that fall into the same sins at this time.
8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of [note d] dignities.]
[Paraphrase] 8. And yet for all these examples, these Gnostics, that are led themselves by their own dreams and irrational doctrines, and obtrude them upon the people, first, fall into all unnatural filthy practices; and secondly, teach the doctrine of Christian liberty, so as to free all Christians from all authority of Master or King (see 1 Tim. 6. 1, &c.) and thirdly, speak contumeliously of the Apostles and Governors of the Church, all that have any superiority above or authority over them, see 2 Pet. 2. 10. (which three libertine and insolent doctrines and practices are the peculiar character of those heretics.)
9. Yet Michael the Archangel, when contending with the devil, he disputed about the [note e] body of Moses durst not bring against him a railing accusation, but said, The Lord rebuke thee.]
[Paraphrase] 9. Whereas the chief of the good Angels, in a controversy with the prince of Devils or evil angels about the Temple of the Jews, which God commanded to be reedified, Zach. 3. 1. did not think fit to give him any reproachful words, but only said to him, The Lord rebuke thee, &c. v. 2.
10. But these speak evil of those things which they know not: but what they know naturally as brute beasts, in those things they corrupt themselves.]
[Paraphrase] 10. But these Gnostics, that pretend to know all things, upon this conceit speak contumeliously of those things which are out of their reach, above their knowledge; but in things which nature itself even in irrational creatures, and so in them, teaches them to be unlawful, they against light of nature willfully ingulf and immerse themselves in those things.
11. Woe unto them; for they have gone in the way of Cain, and ran greedily after [note f] the error of Balaam for reward, and perished in the gainsaying of Core.]
[Paraphrase] 11. Woe to them; For three things they are notable for; first, Hatred, malice, and persecuting of their fellow-Christians (whereupon S. John in all his Epistles inculcates charity) even proceeding to murder itself, as Cain did to his brother; secondly, the great villainy that Balaam, to get a reward, ensnared the Israelites in, (see Rev. 2. 14.) and thirdly, the contempt and rebellion against superiors, such as was in Core against Moses and Aaron (see note c.) and this will suddenly bring certain ruin upon them, as it did on those other.
12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; [note g] trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;]
[Paraphrase] 12. These are unfit to be admitted (as blemished sacrifices were unlawful to be offered) to your festival Christian meetings, adjoined to the Sacrament (see note on 1 Cor. 5. g.) and coming thither they feed there luxuriously; Men that make a show like clouds in the air, as if they had much water in them, for the making men grow and bear fruit in godliness, but indeed are empty, and have nothing in them, and consequently are carried about from one vanity to another, as clouds that are easily driven by the wind: Trees they are, such as in the Autumn, defaced, and deprived of their very leaves; as for fruit, they are not of the kind that beareth that, for instead of Christian fruits of purity, &c. these Gnostics bring forth all kind of impurities, and so after their Christianity falling back into these villainies, they are twice dead in sin, once before, then again after their conversion (see 2 Pet. 2. 22.) and so fit for nothing but eradication, which shall certainly befall them together with the Jews, with whom they complie and join against the Christians.
13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever.]
[Paraphrase] 13. Unsetled, fierce, tumultuous people, troubling all the world, and like the sea, in another respect, foaming out those obscenities that they ought to be ashamed of, taking upon them to be teachers, but are uncertain, wandering teachers, departing from the true faith delivered to them: And to such stars as these eternal darkness is reserved, their just reward and punishment.
14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord [note h] cometh with ten thousand of his Saints,]
[Paraphrase] 14. To these men belongs that prophecy of Enoch against wicked men, those of the old world, whose excision he foretold, pronouncing fearful destruction against them from heaven, by the ministry of his holy Angels, those infinite multitudes and hosts of them which attend and execute the judgments of God;
15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.]
[Paraphrase] 15. Utterly to destroy all such impious men for all their abominable practices, and all their proud, contumelious language, which the enemies of God and men have spoken against Christ and his Apostles, and all his faithful members, that for their constancy to the faith are hated, and reproached, and persecuted by them.
16. These are murmurers, complainers, walking after their own lusts, and their mouth speaketh [note i] great swelling words, having men's persons in admiration because of advantage.]
[Paraphrase] 16. These are proud presumptuous persons, that refuse to be governed, always unsatisfied and querulous at their present condition, following their own lusts, without any restraint of laws, even of nature itself, talk great high things of their Simon and Helena, as superior to the makers of the world, crying up some men's persons as deep, perfect, knowing men, to the despising of all others, and all this to get gain by it, to avoid persecutions from the Jews.
17. But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ:]
[Paraphrase] 17. For the fortifying you against these seducers do you remember what was foretold by Christ, Mat. 24. 10, 11, 12. and from him oft repeated by the Apostles, particularly S. Peter, 2 Pet. 3. 3.
18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.]
[Paraphrase] 18. That before the coming of that fatal vengeance on the Jews, there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors, (see note on 2 Pet. 3. a.) and give themselves up to all impious living.
19. These be they who separate themselves, [note k] sensual, having not the Spirit.]
[Paraphrase] 19. These despise & scorn and separate from all others, as being much more perfect then others, calling themselves the spiritual, and all others mere animal men, that have nothing of the Spirit in them; whereas indeed they themselves are the animal men, and have nothing of the Spirit, to which they so pretend, far from anything of true Christianity or spirituality, and so their sensual actions convince.
20. But ye, beloved, building up yourselves on your most holy faith, [note l] praying in the holy Ghost,]
[Paraphrase] 20. But you, my brethren, persevering, and growing in saith, according to that doctrine of truth and purity delivered to you, v. 3. and keeping to the public assembly, where the holy Spirit useth to assist, (and where he that hath the gift of prayer performs that duty, see Ephes. 6. 18.) and joining with him constantly,
21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.]
[Paraphrase] 21. Continue in your zeal and constancy toward God, and in your hope and dependence on him for mercy to preserve you here, and to bring you to bliss eternal.
22. And of some have compassion, [note m] making a difference;
[Paraphrase] 22, 23. And for others that are any way corrupted by these false teachers, deal with them after different manners, as their condition requires: those that waver, and are unsteddy, rebuke, and so recover them out of their danger with mildness, do not cast them out of the Church, deal mildly and mercifully with them, receive and pardon them; and for others that are entangled and corrupted by these seducers, deal with them as the Angel did with Lot, proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten them to fly for their life, to get out of this Sodom, this sinful, abominable and formidable condition, as men that are ready to have the vengeance of heaven fall upon them, and these men snatch as out of a fire, which will singe them if they stay but one minute in it, and will devour them if they make any longer abode there, and bring them to a hatred of all the beginnings and least degrees of impurity and uncleanness, as when a man would avoid the infection of the pestilence, he will fly from and not dare to touch any garment of an infected person: see Rev. 3. 4.
23. And others save with fear, pulling them out of the fire: hating even the garments spotted by the flesh.]
[Paraphrase] 23. And for others that are any way corrupted by these false teachers, deal with them after different manners, as their condition requires: those that waver, and are unsteddy, rebuke, and so recover them out of their danger with mildness, do not cast them out of the Church, deal mildly and mercifully with them, receive and pardon them; and for others that are entangled and corrupted by these seducers, deal with them as the Angel did with Lot, proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten them to fly for their life, to get out of this Sodom, this sinful, abominable and formidable condition, as men that are ready to have the vengeance of heaven fall upon them, and these men snatch as out of a fire, which will singe them if they stay but one minute in it, and will devour them if they make any longer abode there, and bring them to a hatred of all the beginnings and least degrees of impurity and uncleanness, as when a man would avoid the infection of the pestilence, he will fly from and not dare to touch any garment of an infected person: see Rev. 3. 4.
24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,]
[Paraphrase] 24. Now to him who is able to support you from apostatizing, and having done so, to present you to himself, at his appearance to destroy his enemies, such as shall be accounted blameless before him, and to have matter of rejoicing and triumph, not of sadness or fear from that coming of his,
25. To the only wise God, our Savior, be glory and majesty, dominion and power, now and ever. Amen.]
[Paraphrase] 25. To him whose dispensations and methods of economy are so infinitely wise, and those so wonderfully expressed in this very matter, that none else can pretend to the like in any degree, to him who hath thus dealt with us in Jesus Christ, preserved us wonderfully who believe and keep constant to him, be ascribed all glory and divine greatness, all dominion over all men and creatures from all eternity through all time, (particularly at this time wherein his power shines so illustriously) and to all eternity. So be it.
Annotations on S. Jude.
[ a] V. 1. Before of old ordained to this condemnation ] The way to interpret this, as almost any other difficulty in this Epistle, will be by comparing it with the second of Peter, which is almost perfectly parallel to this. There these men are spoken of c. 2. 3. and the passage that there seems parallel to 〈 in non-Latin alphabet 〉 is, 〈 in non-Latin alphabet 〉 v. 1. bringing on themselves swift destruction, and, 〈 in non-Latin alphabet 〉 , for whom judgment for some while lingreth not, and their destruction doth not nod, ver. 3. which signifies in both places the certain and quick destruction that is likely to come upon those men who, by complying with the Jews, and professing themselves to be such, to avoid their persecutions, are by the Roman destroyers taken for Jews, and so speedily (soon after this time) devoured. Only in this place is mentioned the 〈 in non-Latin alphabet 〉 , being formerly set forth, or written of, answerable to which is 2 Pet. 2. 1. 〈 in non-Latin alphabet 〉 , among you shall be false teachers, which being an affirmation that there shall be, must be grounded on some prophecy or prediction that there should. And that is clearly to be found in Christ 's prediction of the destruction of the Jews, Mat. 24. 10. before which there should come false prophets, all one with the false teachers in S. Peter (see 1 Joh. 2. 6.) by which the Gnostics are certainly to be understood; (see Note on Mat. 24. d.) And therefore at the writing of Saint Jude 's Epistle, these being actually come in, he speaks not of them by way of prophecy that they shall come, but applies to them the former prophecy, that they are the men that were before written or prophesied of by Christ in the Gospel of S. Matthew, and so capable of that title. Instead of this when S. John, 1 Joh. 2. 18. speaks of this very matter, he saith, 〈 in non-Latin alphabet 〉 , as ye have heard that Antichrist cometh, so now there are many Antichrists, by which, saith he, we know that it is the last hour: just as S. Matthew had made it a prognostic of the coming of that 〈 in non-Latin alphabet 〉 or fatal period of the Jews. By this it appears, first, that 〈 in non-Latin alphabet 〉 formerly here refers to Christ 's time, 〈 in non-Latin alphabet 〉 forewritten of, to Mat. 24. or the passage there see down, and 〈 in non-Latin alphabet 〉 judgment, or condemnation, to that great destruction that should fall about that time upon all the obdurate unbelieving Jews, and false teachers, Gnostics, or other abominable Christians, whose sin is set down in the following words, 〈 in non-Latin alphabet 〉 , impious, &c. their judgment or condemnation in these. As for the word 〈 in non-Latin alphabet 〉 itself, it signifies no more then to be set forth, or exposed to public view (as 〈 in non-Latin alphabet 〉 is anything pasted up upon a door to signify ought, 〈 in non-Latin alphabet 〉 in Phavorinus ) and so we have it used. Gal. 3. 1. 〈 in non-Latin alphabet 〉 , to whom Christ hath been set forth before their eyes; only by the 〈 in non-Latin alphabet 〉 added to it, it is here made to signify prophecy or prediction, somewhat formerly set forth, or declared of them. And that not only their sin, their false doctrine, and sly coming in was foretold, but their punishment and destruction also (by this famous coming of Christ to the destruction of his crucifiers) appears 2 Thess. 2. 8, &c. where S. Paul foretelling it, most probably refers to some prediction of Christ to this matter. And such is that of Mat. 16. 25. that they that will save their lives, shall lose them, and only they that hold out and continue constant in their confession of Christ, shall escape this ruin, Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase, 〈 in non-Latin alphabet 〉 , men whose impostures first, and then their vengeance also have been foretold by Christ. Unless we should farther add to this, that the judgments that formerly f • ll on the like wicked men, and the denuntiations of those judgments by Enoch, &c. v. 14. should here be referred to also, as emblematical and typical predictions of the punishment that is sure to fall on these men, upon that principle of divine judgment, that they who are parallel in the sins shall be also in the punishment.
[ b] Ib. Denying the only Lord God— ] The various readings in this place, some having, but the King's MS. leaving out, the word 〈 in non-Latin alphabet 〉 God, deserve to be considered. If 〈 in non-Latin alphabet 〉 God be not read, then the whole period will belong to Jesus Christ alone, without any mention of God the Father, and affirm of him, that he is our only Master and Lord, referring to his great work of our Redemption, by which he thus purchased us unto himself to be his peculiar servants, so as any other false God's or Devils, so as Simon Magus, that now set up against him, must never have any part of our honor, or worship, or obedience from him. But if 〈 in non-Latin alphabet 〉 God be read, then it will be doubtful which of these two senses is to be affixed to it. For 1. it may be thus rendered, 〈 in non-Latin alphabet 〉 , Our only Master, God and Lord, Jesus Christ, making those three the several attributes of Jesus Christ; viz. that he is, first, our only Master, secondly, our only God, and thirdly, our only Lord. And this, understood in the Catholic sense of the ancient Fathers and Councils, is a most divine truth, that Christ is our Master, by title of Redemption, and our only Master, not excluding God the Father and God the holy Ghost, (for as he and his Father are one, so he and the holy Ghost are one also) but all other pretenders, such as Simon, that thus assumed to himself to be that truly which Christ, said he, appeared to be here on earth; and so in like manner, in the same way of interpretation, that Christ is our only God, & only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies, no comma after 〈 in non-Latin alphabet 〉 God, but all read in one coherent sense, 〈 in non-Latin alphabet 〉 , our only master God and Lord Jesus Christ. A second rendering may also possibly belong to it, in case there were, or ought to be, a comma after 〈 in non-Latin alphabet 〉 God. For then 〈 in non-Latin alphabet 〉 God, being separated from that which follows, would denote God the Father, and consequently 〈 in non-Latin alphabet 〉 , the only master, must belong to him; which if it do, then it must be affirmed of these Gnostic-heretics, the followers and worshippers of Simon, that they did deny God the Father, our only master, as well as they denied our Lord Jesus Christ. And so indeed we read of him, that he assumed to be that God who appeared to Moses in mount Sinai, and accordingly the statue was erected to him at Rome: and that is the meaning of exalting himself above all that is called God, 2 Thess. 2. 4. and of what Irenaeus saith of him, that he affirmed himself to be sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, the sublimest virtue, that is, him who is the Father above all things, and that the Jews God was one of his Angels, and a great deal more. See 2 Thess. 2. Note e.
[ c] V. 7. Eternal fire ] The phrase 〈 in non-Latin alphabet 〉 in all other places, Mat. 18. 8. and 24. 41, 48. signifying the fire wherein the damned are tormented day and night for ever and ever, Rev. 20. 10. it is yet thought probable that in this place, being applied to these cities of Sodom, &c. it should be taken in another notion, for an utterly-destroying fire, such being the fire and brimstone that fell on those cities. But for this there appeareth no necessity; but on the other side there is a conjuncture of all circumstances of the Context to persuade the understanding it here of the fire of Hell, as in all the other places. For first, It is evident that Sodom and Gomorrah, and the cities about them, signify in this place the inhabitants of those cities; for to those only, and not to the walls and buildings of the cities, belongs the 〈 in non-Latin alphabet 〉 , having given themselves over to fornication. And then sure those that suffer the vengeance of eternal hell (and therein are set forth for an example what we Christians, falling into the like courses, are to expect) are not the walls but the inhabitants also. Now of these it is here affirmed in the Present-tense, 〈 in non-Latin alphabet 〉 , they that thus formerly sinned, are set forth a pattern, or an example (as men which are punished are) 〈 in non-Latin alphabet 〉 , suffering, or undergoing, (at the present, when Jude writes it) the vengeance of eternal fire. Of the unbelieving Israelites he had affirmed. v. 5. that God 〈 in non-Latin alphabet 〉 (in the Aorist) destroyed them: of the Angels, v. 6. that 〈 in non-Latin alphabet 〉 , having not kept but forsaken their principality, 〈 in non-Latin alphabet 〉 in the Preter-tense, he hath kept them under darkness ineverlasting chains unto the judgment of the great day, and so of these cities in the Aorist, 〈 in non-Latin alphabet 〉 , having given themselves over to fornication, 〈 in non-Latin alphabet 〉 , and having gone —But now in the latter part of the verse it is only in the Presenttense, they are proposed or set forth a pattern, or an example, 〈 in non-Latin alphabet 〉 , in the Present, undergoing, or suffering, the vengeance of eternal fire; either not at all referring by those words to their long ago past destruction by fire and brimstone, which was notorious in sacred story, and so sufficiently intimated in the very mention precedent of Sodom and Gomorrah; or if he did, yet withal considering it as a judgment still continued, then begun as an essay significative of what followed, but still protracted without any release, they still suffer, or undergo, that vengeance of fire, which fire is withal 〈 in non-Latin alphabet 〉 , never likely to have an end. And this is the exactest and properest notion of these words, which I therefore prefer before any other.
[ d] V. 8. Dignities ] What the word 〈 in non-Latin alphabet 〉 signifies in this place, and the parallel of S. Peter, 2 Pet. 2. 10. is a little uncertain. Though it be literally rendered Glories, in the Abstract, yet there is no doubt but that it denotes the persons (the subjects of that glory or greatness ) in the Concrete, as 〈 in non-Latin alphabet 〉 , powers, Rom. 13. 1. signifies rulers, or men in power and authority; and 〈 in non-Latin alphabet 〉 , 2 Pet. 2. 10. those in whom dominion is vested. But whether these be men or Angels, is not so clear. That they are Angels is made probable by these arguments; first, Because the appearance of Angels in the Old Testament is ordinarily expressed by 〈 in non-Latin alphabet 〉 , the glory of the Lord, the appearances of them being visible in bright shining clouds, as hath oft been said. And so agreeably Angels in the Plural, or the order or hierarchy of Angels considered together, may be called 〈 in non-Latin alphabet 〉 Glories, that is, those glorious creatures that attend and wait on God. Secondly, 'It is observable Col. 2. 8. that the A postle speaking of Angels, useth the phrase 〈 in non-Latin alphabet 〉 , which he, that is, man, hath not seen, expressing the Angels by that periphrasis, those that are invisible spirits, never seen, nor consequently particularly known by any man, creatures above us, out of our reach. And so in like manner this Apostle here speaking more of these 〈 in non-Latin alphabet 〉 , glories, ver. 10. expresses them by 〈 in non-Latin alphabet 〉 , those things which they know not, and 2 Pet. 2. 12. 〈 in non-Latin alphabet 〉 , those which they are ignorant of, which is an expression directly parallel to that other used by S. Paul of Angels. Thirdly, Because of other dominions their contempt had been set down before, both in S. Peter and here, by the phrase 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , setting at naught, making nothing of, and despising, scornfully behaving themselves toward their superiors, and so needed not be repeated again in these words. But yet on the other side it must be said, that what was before said of their setting dominion at naught, may refer to their doctrine of Christian liberty, or their not being subject to any ruler or Master, which is noted in them, 1 Tim. 6. 1. and then this of their practice superstructed on that doctrine, their speaking contumeliously of those that exercise that dominion, may be fit enough to be added to the former, and so may be set down in that phrase 〈 in non-Latin alphabet 〉 , they speak evil of glories. And that it doth so signify is most probable: First, because we find not in any Church-writers that the heresy of the Gnostics had anything in it of particular opposition or defiance to Angels, but on the contrary the Aeones, noting the Angels, make up a great part of their Divinity. A second argument may be taken from the mention of the gainsaying of Core, whereby this sin of these Gnostics is exemplified ver. 11. where as 〈 in non-Latin alphabet 〉 contradicting, and 〈 in non-Latin alphabet 〉 evil speaking, are of the same importance; so we know the sin of Core consisted in the murmuring and rebelling against Moses and Aaron, that were by God set over them. And for thus doing the Gnostics are (2 Tim. 3.) distinctly compared to Jannes and Jambres the Egyptian Magicians (and such was Simon and Menander, and the chief of these) who by their sorceries resisted Moses coming in God's name to the Israelites and to Pharaoh, as these did the Apostles of Christ. And so this will be the meaning of the phrase, speaking ill of those that are set over them, that is, contumelious usage of the Apostles or Governors of the Church (who are called 〈 in non-Latin alphabet 〉 , the glory of Christ, 1 Cor. 8. 23.) with whom particularly they had many controversies and disputations (referred to ver. 9.) in which those contumelious speeches on the Gnostics part would be but effects of their great daring pride (mentioned 2 Pet. 2. 10. immediately before it) and of their discriminating themselves from all others, v. 19. and so is very probable to have been observable and accusable in them. See Note on the title of 2 John a.
[ e] V. 9. Body of Moses ] What the body of Moses here signifies, will easily be discerned by comparing it with the place from whence this controversy of the Angel with the Devil is here cited, and that is undoubtedly Zach. 3. 1. There we have Joshua the High-priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him, or dispute or plead against him, as the standing at the right hand notes an accuser, impleading ano • her, ( Let Satan stand at his right hand, 'Psal. 109.) And the only words which are there mentioned from the Angel (under the name of the Lord ) to Satan are these here set down, The Lord rebuke thee. Now the matter of controversy then between the Angel and the Devil, the good and bad Angel, was (that which is the subject of that present Vision) the reedifying of the Temple, and restoring of the service of God among the Jews at Jerusalem. This is called the body of the Jews, 2 Mac. 15. 12. where we have Onias praying for the whole body of the Jews: and may as fitly be styled the body of Moses, in the same manner as the Christian Church; or assembling of Christians for the serv • ce of Christ, is called the body of Christ, 1 Cor. 12. 20, 25, 27. Eph. 1. 23. and 4. 12, 16. Col. 1. 18. Jam. 3. 2. The Judaical Temple and worship and service depending upon Moses, as the Lawgiver, or principle, or head under God, from whence it came; as Christ 's being the Lawgiver of the Christian Church, and instituting Apostles, &c. in it, is the reason why he is called the head of that, and the Church the body of Christ, as on the other side, we know he calls his body a Temple, Destroy this Temple, &c. and the Apostle of us, that our bodies are the Temples of the holy Ghost. Agreeable hereunto it is, that all Christians, as they live together in public communion, congregating together in assemblies, are called (in reference to this notion of body ) members and fellow-members, and the restoring the congregations or 〈 in non-Latin alphabet 〉 is called 〈 in non-Latin alphabet 〉 , (see Note on 2 Cor. 13. c. and Ephes. 4. 12.) And so in Ignatius 's Epistle to the Church of Smyrna, he talks of congratulating with the Church of Syria, because they are in peace, and 〈 in non-Latin alphabet 〉 , their body is restored to them; where their restitution to the free public service of God (such as here Joshua and Zerubbabel were foretold to labor for, and Satan to labor against, and the Archangel to contend with him about it) is expressed by the restoring of their own body. One difficulty here still remaineth, how this example is proper to the point in hand, speaking evil of glories, or dignities, or dominions. And that which seems most reasonable is, that the Devil here is the same that in other places is called Belzebub the Prince of Devils, the Prince of the air, and Prince of darkness, and Rev. 9. 11. in the ancient MS. in the Kings Library, 〈 in non-Latin alphabet 〉 , the Angel, the Prince of the Abyss, or Pit, who having been once a principal Angel in heaven, having lost that dignity, is now the Prince of hell, and otherwhere is noted by Principality or Power, he that hath power over the other devils. Now if Michael the Archangel in a quarrel with him, about a matter of such weight as was the restitution of the service of God among the Jews, would not use any bitterness or execration against him, then how unreasonable is it for these Gnostics, how without all excuse, thus to demean themselves toward the Apostles of Christ? That the Devil is here looked on in this notion, may be concluded by comparing it with 2 Pet. 2. 11. (which sure is parallel to this) where speaking evil of them must needs refer to the 〈 in non-Latin alphabet 〉 glories or dignities, v. 10. And therefore if the Devil be comprehended there under that phrase, (as here he is distinctly named) it must follow that he is here looked on as a 〈 in non-Latin alphabet 〉 or dignity, that is, as a Prince, though it be of devils.
[ f] V. 11. The error of Balaam ] This expression of S. Jude, 〈 in non-Latin alphabet 〉 , hath much of difficulty in it. What is meant by 〈 in non-Latin alphabet 〉 error may appear by Rom. 1. 27. where it is clearly set to signify their seduction to Idolatry, of which the Gnostics were guilty, and whereby they fell into all those unnatural sins, 〈 in non-Latin alphabet 〉 , contrary to the 〈 in non-Latin alphabet 〉 , in the beginning of that verse. Thus is the word 〈 in non-Latin alphabet 〉 used 1 Thess. 2. 3. not only for seduction in general, but particularly that of the Gnostics, being there joined with 〈 in non-Latin alphabet 〉 , uncleanness; and so perhaps Eph. 4. 14. where the cunning of the false teachers is said to be used 〈 in non-Latin alphabet 〉 , for the contriving, or designing of deceit, or seduction, that is, for the infusing this great corruption of the Gnostics, all manner of lust and filthiness: so it is clearly taken, 2 Pet. 2. 18. where 〈 in non-Latin alphabet 〉 is interpreted by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , lusts of the flesh, and filthiness, preceding in that verse; and as clearly 2 Pet. 3. 17. 〈 in non-Latin alphabet 〉 , led away with the deceit of unruly men, referring to the seduction and abominable doctrines of the filthy Gnostics. For that this was the 〈 in non-Latin alphabet 〉 , the seduction into which Balaam brought the Israelites by his counsel to Balak (when, as the Jerusalem Targum reads, Numbers 25. 14. he advised Balak in these words, Veni nunc, consulam tibi quid populo huic facies: Fac eos peccare, Come now, I will counsel thee what thou shelt do to this people: Make them sin ) appears by Num. 25. 1. but especially by 2. Pet. 2. 15. and Rev. 2. 14. where this 〈 in non-Latin alphabet 〉 is called in one 〈 in non-Latin alphabet 〉 , in the other 〈 in non-Latin alphabet 〉 , the way, and, the doctrine of Balaam. Now for 〈 in non-Latin alphabet 〉 , some probability there is by comparing it with that place of Rom. 1. 27. (which hath much agreement with this passage) that it should be a mistake in the Copy for 〈 in non-Latin alphabet 〉 , burning, there, and denote burning in lust. And thus 'tis clear the Syriac read it, who render it 〈 in non-Latin alphabet 〉 exarserunt, or, as the new Paris Edition renders it, libidinose exarserunt, they burnt libidinously: but the word as it is, is capable of a very commodious interpretation, so as to agree with the notion given of 〈 in non-Latin alphabet 〉 , 1 Pet. 4. 4. for those unnatural sins of uncleanness and confusion of sexes. Thus when the Gloss of Phavorinus (as the printed Copies have it) renders 〈 in non-Latin alphabet 〉 by nothing but 〈 in non-Latin alphabet 〉 were destroyed, and Hesychius by 〈 in non-Latin alphabet 〉 (which must needs be false printed) that may very probably be a mistake of the Copy for 〈 in non-Latin alphabet 〉 , used instead of this word in the parallel place 2 Pet. 2. 15. (So Psal. 13. 2. 〈 in non-Latin alphabet 〉 almost gone out of the way ) noting here those great declinations and deviations from the right way, these transgressions of the Law of Nature. And so 〈 in non-Latin alphabet 〉 will signify the breaking or running out (as a vessel, Luk. 5. 37.) into all confusion of lusts and base practices, such as wherein the Gnostics transcended and exceeded all the men in the word. Lastly, the word 〈 in non-Latin alphabet 〉 hath difficulty and doubt in it, whether being used Adverbially it be to be rendered 〈 in non-Latin alphabet 〉 , by way of reward, or else 〈 in non-Latin alphabet 〉 , for reward's sake. The parallel place, 2 Pet. 2. 15. inclines to the latter of these: for there on the mention of Balaam 'tis added, 〈 in non-Latin alphabet 〉 , who loved the reward of unrighteousness, noting that what he did by his counsel for the bringing the Israelites to these sins, he did out of covetousness, or 〈 in non-Latin alphabet 〉 , to get reward from Balak. But the other place (which may pass for a parallel also) Rom. 1. 27. persuades the former: for there all their obduration of heart, v. 28. God's delivering them up to the 〈 in non-Latin alphabet 〉 , reprobate mind, in doing 〈 in non-Latin alphabet 〉 , going on senselessly in all their abominable sins, is said to be 〈 in non-Latin alphabet 〉 , a retribution, or reward, or punishment, proportioned to their Idolatrous practice; and so here it will be true of the seduction of Balaam, or that Balaamitical filthiness, that the Gnostics were permitted to fall, or by God were delivered up to it without any restraints, as a punishment to their sin in converting Christianity into Licentiousness. And this seems to be the more probable rendering of the place, thus, that they fell into those filthy libidinous burnings, or confusions of lusts, the same that Balaam seduced the Israelites into, and this by way of reward, or just punishment from God, who thus punished them with desertion, and tradition unto this stupid senseless continuing and multiplying of these sins. Thus when the Syriac renders it, 〈 in non-Latin alphabet 〉 , the Latin interpreter reads verbatim, Et post errorem Balaam in mercede exarserunt, and the Latin Paris Edition in mercedem, both joining the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , that they by way of reward, or for their punishment and reward, did thus fall into these libidinous burnings, not referring to that of Balaam 's doing what he did in contemplation of reward.
[ g] V. 12. Trees whose fruit withereth ] 〈 in non-Latin alphabet 〉 is a season of the year; 〈 in non-Latin alphabet 〉 , saith Phavorinus, the season after the Summer, and again, 〈 in non-Latin alphabet 〉 , the season beginning from the fifteenth, or, say others, the 22. of August, continued to the same day of December. Thus is the year divided in Sextus Empiricus adv. Mathem. l. 5. c. 1. 〈 in non-Latin alphabet 〉 , making this to Winter, as the Spring is to Summer. And Olympiodorus in Meteor. p. 20. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . By which it appears that 〈 in non-Latin alphabet 〉 begins after both parts of Summer are ended, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , after the dog-star hath done shining, when it draweth toward Winter, and the season, though it begins in August on the 15. or 22. yet reacheth out to Christmas, that is, to the sharpest and depth of Winter, and is so called, because it begins from the end of the season of ripe fruit, that is, 〈 in non-Latin alphabet 〉 . In this sense of the Substantive, 〈 in non-Latin alphabet 〉 , the derivative Adjective, must signify that which belongs to that time: and so the Arabic Interpreter in the New Paris Edition of the Bible reads 〈 in non-Latin alphabet 〉 autumnales, and so S. Jerome also; and so 〈 in non-Latin alphabet 〉 will be trees in that condition in which they use to be at that time of year, that is, bare, having lost their leaves, and having nothing desirable on them (like the waterless empty clouds precedent.) So in Cinnamus, after 〈 in non-Latin alphabet 〉 , which is the dissolving of the word 〈 in non-Latin alphabet 〉 , and description of this season, by the decaying of the beauty of trees, &c. it presently follows, 〈 in non-Latin alphabet 〉 , the leaves or shade, ( 〈 in non-Latin alphabet 〉 , saith Hesychius) had now left the trees; and this a direct emblem of the Gnostics, and quite contrary to the godly man, described Psal. 1. 3, 4. whose leaf doth not wither: and then to these is fitly added 〈 in non-Latin alphabet 〉 fruitless, trees that have neither the verdure of leaves, nor profit of fruit on them▪ trees which, beside that they bear no fruit, are deprived and naked, and bare of leaves also, and such are those that are come to the denying of Christian profession itself, as we know the Gnostics did. Another signification seems to be followed by the Syriac, who read 〈 in non-Latin alphabet 〉 quarum fructus emarcuit, or defecit, whose fruit hath withered, or failed, according to a notion of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , a disease, in Phavorinus, that disease probably such as befalls fruit and trees, 〈 in non-Latin alphabet 〉 , a blast or sut, perhaps 〈 in non-Latin alphabet 〉 , aerugo, that spoils fruit and corn; for, saith Phavorinus and Hesychius, 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 will be blasted trees: and this will also do well to signify these rotten putrid Gnostics, a blasted sort of Christians, withal 〈 in non-Latin alphabet 〉 , without any kind of fruit on them. But the former of these is most agreeable to the nature of the word, and so fittest to be adhered to.
[ h] V. 14. Cometh with ten thousands of his Saints ] What the coming of God signifies, hath oft been said (see Mat. 16. 0. and 24. b.) executing vengeance upon wicked men, and that coming of his 〈 in non-Latin alphabet 〉 , with his Angels, Mat. 16. 27. those being the ministers and executioners of his vengeance, and withal his satellitium or guard, whose presence in any place is the only thing to determine God's omnipresence to one place more then to another. And these are the 〈 in non-Latin alphabet 〉 here, (not myriads of Saints or holy men, but such as are mentioned Heb. 12. 22. 〈 in non-Latin alphabet 〉 myriads of Angels, or, as the Targum on Deut. 33. 2. Myriads angelorum sanctorum, where we read only saints, from the Hebrew which reads of holy ones, that is, Angels, but I say) his holy myriads, or hosts, of Angels, with ten thousands in each, which makes his coming so solemn and so formidable a thing. And thus in the prophecy of Zechariah, chap. 14. 5. where we read, The Lord my God shall come, and all the saints with thee, it is to be read from the Hebrew, with all his holy ones, that is, with his guard of Angels, and that (it seemeth) here, 〈 in non-Latin alphabet 〉 , to execute judgment, and rebuke, &c. That Enoch thus prophesied in his time of these Gnostics under Christ, we are not told; but that he prophesied to them, that is, that his prophecy concerning the excision of the old world, for such sins as these are now guilty of, is very pertinent to them, and fit to be considered by them. Thus we see S. Peter Ep. 2. ch. 2. applies to them all the judgments that had ever befallen sinners, particularly that in Noah 's time, of which that Enoch prophesied, there is no question, and we have these remains of it. First, the name of his son Methuselah. 〈 in non-Latin alphabet 〉 Sela in Hebrew signifies mission, sending or pouring out waters on the earth, Job 5. 10. 〈 in non-Latin alphabet 〉 , he sends out waters on the fields; to which, saith Bochart, Arphaxad related when he called his first-born Sela, in memory of the Deluge, two years after which Arphaxad was born, Gen. 11. 6. And so in like manner Enoch, that prophesied of this destruction, and foresaw by the Spirit, that it would soon follow the death of this his son, he called his name 〈 in non-Latin alphabet 〉 , his death, emission. To this it is considerable, what we find in Stephanus Byzant. in the word 〈 in non-Latin alphabet 〉 , where mentioning Enoch, or Hannoch, he saith of him, that he lived 300. years and above, and that the inhabitants asked the Oracle how long he should live, 〈 in non-Latin alphabet 〉 , and the Oracle answered, that when he was dead all men should be destroyed (or, as the word will bear, corrupted, in that sense in which we find Gen. 6. 2. soon after Enoch's death, the earth was corrupt before God, which how it belongs to filthy lusts, hath oft been shown) which he applies to Deucalion 's flood, and the universal destr ••• tion there, and adds, that the news of this Oracle was so sadly received by the inhabitants, that 〈 in non-Latin alphabet 〉 (perhaps it should be 〈 in non-Latin alphabet 〉 , for so he hath it before in the Genitive case) 〈 in non-Latin alphabet 〉 , to wail for Enoch, is proverbially used, 〈 in non-Latin alphabet 〉 , for those that mourn excessively. Here 'tis possible that the confounding the two stories of Enoch and Methuselah made up this relation: For as to the latter part, of the flood following his death, that may best belong to the son Methuselah, whose name was thus prophetical; but for the years of his life, those seem to belong to Enoch, for he lived 365. years. Soudas, lightly mistaking his name, calls him Nannac. who, saith he, is reported to be a King before the flood, and foreseeing the approach thereof, he assembled all men to the Temple, and with tears 〈 in non-Latin alphabet 〉 prayed to avert it: and Erasmus out of Hermogenes makes the same relation, and cites the Proverb, 〈 in non-Latin alphabet 〉 , out of Herodes the Iambick writer, rendering it Cannacae more plorem, as if it referred to his tears for averting the Deluge, when it more probably refers to the people's lamenting, forecited from Stephanus. See Eupolemus in Eusebius Praepar. l. 9. who speaking of Methuselah, Enoch's son, saith, that he knew all by the Angels of God, and ( Enoch being all one with Atlas) by these all Astrology came to the Greeks.
[ i] V. 16. Great swelling words ] What is meant by the 〈 in non-Latin alphabet 〉 here, may best be guest by comparing it with Dan. 11. 36. where we have the same phrase, 〈 in non-Latin alphabet 〉 there the Context will sufficiently interpret it: The King shall do according to his will, and he shall exalt himself, and magnify himself above every God, and shall speak (marvelous, we render) high swoln things against the God of God's. There doing according to his will, is casting off all fear or care of laws or justice; his exalting and magnifying himself above every God, is his Atheistical despising of all religion, whether the true or the false, the Jewish or Heathen worship; and his speaking the high swoln things against the God of God's, is undervaluing the God of Israel, the only true God, and setting up some body else, as superior to him, the same that is said of the Gnostic heresy, and their leader Simon, 2 Thess. 2. 4 that he opposeth, and exalteth himself over, or against, all that is called God, or worship. The same phrase is again used, Dan. 7. 8. 〈 in non-Latin alphabet 〉 a mouth speaking great, or swelling, or lofty things. To one or both these passages of Daniel this place of Saint Jude seems to relate, joining these two together, walking after their own lusts, and their mouth speaketh 〈 in non-Latin alphabet 〉 , high swoln words, as Dan. 11. doing according to his will, and speaking high swoln words, &c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in; and though here be not mention of the God of God's, against whom these stout things are spoken, yet to supply it from thence; and so it will agree most perfectly to the character of the Gnostics, 2 Thess. 2. 4. who certainly are the persons here described. For of them it is evident (see 2 Thess. 2. Note e.) that they attributed Divinity unto Simon, made him the uppermost God, and the God of Israel but a part of his creation, worship'd him and Helena his whore with sacrifices, &c. and so did the very thing that there is said of the King in Daniel. And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈 in non-Latin alphabet 〉 of vanity, that may fitly be accorded with this in the notion of vanity for Idolatry, (see Rom. 8. Note h.) for such was their worship of Simon. See Note b.
[ k] Ib. Sensual ] 〈 in non-Latin alphabet 〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul, that suffer those affections to carry them away, to rule and have dominion over them. Contrary to these are the 〈 in non-Latin alphabet 〉 spiritual, they that move by an higher principle, that having the assistance of God's Spirit, and divine revelation, do act and move accordingly. From hence it is that Heretics, that pretend to greater purity then other men, and so separate from all others also, have generally desired to discriminate themselves from all others by calling themselves 〈 in non-Latin alphabet 〉 , the spiritual, and all others 〈 in non-Latin alphabet 〉 , animales. And so particularly did the Gnostics & their followers in Irenaeus; they forsooth were the spiritual, 〈 in non-Latin alphabet 〉 naturally spiritual, and had no need of any of those graces and gracious actions which were required to other men, and by their 〈 in non-Latin alphabet 〉 , a kind of Baptism they had, became invisible to the Judge, and all the sins they could commit, could no more pollute them then the Sun-beams could be defiled by shining on a dunghill, or Gold by being in a kennel, the very character (a little improved) of these here, v. 18. walking after their godless lusts.
[ l] V. 20. Praying in the Holy Ghost ] It is sufficiently known that the Apostles, and those that were by the holy Ghost set apart for the planting of the Church, had many miraculous gifts, especially 〈 in non-Latin alphabet 〉 or graces; not everyone all, but one one, another another. Among these, saith S. Chrysostom, there was in these first times, 〈 in non-Latin alphabet 〉 , the gift of prayer, as also the gift of healing, of singing, prophesying, &c. 1 Cor. 14. 26. (see Note on Ephes. 6. g.) This, saith he, was bestowed 〈 in non-Latin alphabet 〉 , upon someone, who did pray for the rest, and ask those things which were useful for them, and teach others how to form prayers. Some of these special prayers thus conceived, and frequently used by them, which were fit for the common perpetual use of all Christians, were received and kept by those whom they thus taught, and are they which the ancients mean by the Liturgies of S. James, &c. which, or some other in that disguise (or rather those with some other later mixtures) are still used by the Greek Church on solemn days. These extraordinary 〈 in non-Latin alphabet 〉 , as long as they lasted, are here called (as other special gifts of the Spirit also are) 〈 in non-Latin alphabet 〉 the holy Ghost, and 〈 in non-Latin alphabet 〉 Spirit, Ephes. 6. 18. the immediate moderatour, as it were, of all the petitions of the Church at that time. But when those extraordinary 〈 in non-Latin alphabet 〉 ceased, it is clear there was need of somewhat else to supply that place, and that would not be (in any reason) to let every man pray as he would ( • or, for the preventing of that, and the ill consequents of it, it was that the 〈 in non-Latin alphabet 〉 gift of prayer had before been given) but set prepared forms, for the daily constant uses, and those provided by the Governors of the Church, Apostolical men, which had benefited under the prayers of those that had the 〈 in non-Latin alphabet 〉 or gift, and remembered some forms of theirs, at least the method and manner used by them. And this is the original of Liturgy among Christians.
[ m] V. 22 Making a difference] What 〈 in non-Latin alphabet 〉 in the Middle voice signifies, hath been said, Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt. And accordingly if it be here rendered (as in reason it must, and by Analogy with the use of the word in other places) it will be necessary to adhere to the reading of the Kings MS. (which the vulgar Latin also appears to have followed, and Nominative 〈 in non-Latin alphabet 〉 will have no sense) 〈 in non-Latin alphabet 〉 , Some indeed, viz. those that waver, though they are not yet fallen off, either 〈 in non-Latin alphabet 〉 have pity on them, and out of compassion to such weaklings do all that may tend to the settling or confirming them, or else (as the Kings MS. reads) 〈 in non-Latin alphabet 〉 , reprove them, after the manner of fraternal correption and admonition, by that means timely to reduce them to perseverance and constancy, before yet they fall off and make shipwreck of the faith: whereas others that are already fallen must be more nimbly handled, even snatched out of the fire, &c.
S. JUDE.
1. IUDE the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:]
[Paraphrase] 1. Jude, one of the disciples (and Apostles) of Christ, the son of Alphaeus (as James also was) and called also Lebbaeus and Thaddaeus, Mat. 10. 3. to those that have received the faith, the dispersed Jewish Christians (see Mat. 20. c.) sanctified, or beloved by God the Father, and preserved by Christ from that destruction and judgment that befalls others (the contumacious resisters and crucifiers) both here and to all eternity:
2. Mercy unto you, and peace and love be multiplied.]
[Paraphrase] 2. I send you greeting, and wish and pray for all the blessings of heaven to be multiplied upon you, particularly that great blessing and virtue of Christian peace and charity.
3. Beloved, when I gave all diligence to write unto you of the common salvation; it was needful for me to write unto you, and exhort you that you should earnestly contend for the faith which was once delivered to the saints.]
[Paraphrase] 3. Beloved, I thought it my office to write briefly unto you upon one subject wherein you are nearly concerned, viz. that special promise of Christ (now shortly to be fulfilled among you) of an universal preservation and deliverance (see Rom. 13. note c.) that shall befall the Christians, when the unbelieving Jews shall be utterly destroyed: And being to write to you on that subject, there was nothing more necessary for me to begin with, then to exhort you to adhere constantly to, and contend for the Christian doctrine (preached uniformly to all by consent of all the Apostles, whithersoever they have gone out) and not to renounce it in time of persecution, as some would teach you.
4. For there are certain men crept in unawares, who were [note a] before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and [note b] denying the only Lord God, and our Lord Jesus Christ.]
[Paraphrase] 4. For as it hath been foretold by Christ, Mat. 24. 10. that it should, so now it is come to pass, there are come in very slily into the Church false teachers, who shall be destroyed by that notable coming of Christ (see 2 Thess. 2. 8, &c.) and are for their sins and vileness prophesied of, that they shall be so destroyed, abominable persons, converting the Gospel, or Christianity, into all manner of unnatural lust, and denying Jesus Christ out only Master, our only God, out only Lord, and setting up Simon Magus instead of him (and of God the Father also.)
5. I will therefore put you in remembrance, though you once knew this, how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not.]
[Paraphrase] 5. In respect to whom I desire to put you in mind of what you know sufficiently in the reading the Scripture, where all other such knowledge is communicated to you, that when God delivered the Israelites out of Egypt, the unbelieving murmurers of those Israelites, those that renounced the God and the Moses which had delivered them, were in the compass of forty years all of them destroyed by God in the wilderness; and so now though all these constant believing Christians be to expect deliverance, yet those Christians that fall into such sins as these shall have their vengeance also; destruction with the unbelievers.
6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment of the great day.]
[Paraphrase] 6. And the same is observable of the Angels created by God for glory and bliss, and constant obedience to him; but those of them that presently fell and apostatized from God, were cast out of heaven, and are now bound over to eternal hell, at the present in a dark miserable state, but such as at the day of doom shall be made much more miserable to them. And the like punishment are the vicious Apostate Christians to expect, a present state of misery and destruction here with the persecuting Jews, and eternal hell hereafter.
7. Even as Sodom and Gomorrhah, and the cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of [note c] eternal fire.]
[Paraphrase] 7. After the manner that befell Sodom and Gomorrah and Adma & Z • boim, which were guilty of the same unclean sins that these Gnostics or corrupt Christians are now guilty of, having given themselves up to all unnatural lust, and accordingly were then most notoriously punished with utter destruction, by fire and brimstone from heaven, and that but an essay of those eternal flames of hell under which they now are involved, and so may well be a warning to all that fall into the same sins at this time.
8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of [note d] dignities.]
[Paraphrase] 8. And yet for all these examples, these Gnostics, that are led themselves by their own dreams and irrational doctrines, and obtrude them upon the people, first, fall into all unnatural filthy practices; and secondly, teach the doctrine of Christian liberty, so as to free all Christians from all authority of Master or King (see 1 Tim. 6. 1, &c.) and thirdly, speak contumeliously of the Apostles and Governors of the Church, all that have any superiority above or authority over them, see 2 Pet. 2. 10. (which three libertine and insolent doctrines and practices are the peculiar character of those heretics.)
9. Yet Michael the Archangel, when contending with the devil, he disputed about the [note e] body of Moses durst not bring against him a railing accusation, but said, The Lord rebuke thee.]
[Paraphrase] 9. Whereas the chief of the good Angels, in a controversy with the prince of Devils or evil angels about the Temple of the Jews, which God commanded to be reedified, Zach. 3. 1. did not think fit to give him any reproachful words, but only said to him, The Lord rebuke thee, &c. v. 2.
10. But these speak evil of those things which they know not: but what they know naturally as brute beasts, in those things they corrupt themselves.]
[Paraphrase] 10. But these Gnostics, that pretend to know all things, upon this conceit speak contumeliously of those things which are out of their reach, above their knowledge; but in things which nature itself even in irrational creatures, and so in them, teaches them to be unlawful, they against light of nature willfully ingulf and immerse themselves in those things.
11. Woe unto them; for they have gone in the way of Cain, and ran greedily after [note f] the error of Balaam for reward, and perished in the gainsaying of Core.]
[Paraphrase] 11. Woe to them; For three things they are notable for; first, Hatred, malice, and persecuting of their fellow-Christians (whereupon S. John in all his Epistles inculcates charity) even proceeding to murder itself, as Cain did to his brother; secondly, the great villainy that Balaam, to get a reward, ensnared the Israelites in, (see Rev. 2. 14.) and thirdly, the contempt and rebellion against superiors, such as was in Core against Moses and Aaron (see note c.) and this will suddenly bring certain ruin upon them, as it did on those other.
12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; [note g] trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;]
[Paraphrase] 12. These are unfit to be admitted (as blemished sacrifices were unlawful to be offered) to your festival Christian meetings, adjoined to the Sacrament (see note on 1 Cor. 5. g.) and coming thither they feed there luxuriously; Men that make a show like clouds in the air, as if they had much water in them, for the making men grow and bear fruit in godliness, but indeed are empty, and have nothing in them, and consequently are carried about from one vanity to another, as clouds that are easily driven by the wind: Trees they are, such as in the Autumn, defaced, and deprived of their very leaves; as for fruit, they are not of the kind that beareth that, for instead of Christian fruits of purity, &c. these Gnostics bring forth all kind of impurities, and so after their Christianity falling back into these villainies, they are twice dead in sin, once before, then again after their conversion (see 2 Pet. 2. 22.) and so fit for nothing but eradication, which shall certainly befall them together with the Jews, with whom they complie and join against the Christians.
13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever.]
[Paraphrase] 13. Unsetled, fierce, tumultuous people, troubling all the world, and like the sea, in another respect, foaming out those obscenities that they ought to be ashamed of, taking upon them to be teachers, but are uncertain, wandering teachers, departing from the true faith delivered to them: And to such stars as these eternal darkness is reserved, their just reward and punishment.
14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord [note h] cometh with ten thousand of his Saints,]
[Paraphrase] 14. To these men belongs that prophecy of Enoch against wicked men, those of the old world, whose excision he foretold, pronouncing fearful destruction against them from heaven, by the ministry of his holy Angels, those infinite multitudes and hosts of them which attend and execute the judgments of God;
15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.]
[Paraphrase] 15. Utterly to destroy all such impious men for all their abominable practices, and all their proud, contumelious language, which the enemies of God and men have spoken against Christ and his Apostles, and all his faithful members, that for their constancy to the faith are hated, and reproached, and persecuted by them.
16. These are murmurers, complainers, walking after their own lusts, and their mouth speaketh [note i] great swelling words, having men's persons in admiration because of advantage.]
[Paraphrase] 16. These are proud presumptuous persons, that refuse to be governed, always unsatisfied and querulous at their present condition, following their own lusts, without any restraint of laws, even of nature itself, talk great high things of their Simon and Helena, as superior to the makers of the world, crying up some men's persons as deep, perfect, knowing men, to the despising of all others, and all this to get gain by it, to avoid persecutions from the Jews.
17. But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ:]
[Paraphrase] 17. For the fortifying you against these seducers do you remember what was foretold by Christ, Mat. 24. 10, 11, 12. and from him oft repeated by the Apostles, particularly S. Peter, 2 Pet. 3. 3.
18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.]
[Paraphrase] 18. That before the coming of that fatal vengeance on the Jews, there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors, (see note on 2 Pet. 3. a.) and give themselves up to all impious living.
19. These be they who separate themselves, [note k] sensual, having not the Spirit.]
[Paraphrase] 19. These despise & scorn and separate from all others, as being much more perfect then others, calling themselves the spiritual, and all others mere animal men, that have nothing of the Spirit in them; whereas indeed they themselves are the animal men, and have nothing of the Spirit, to which they so pretend, far from anything of true Christianity or spirituality, and so their sensual actions convince.
20. But ye, beloved, building up yourselves on your most holy faith, [note l] praying in the holy Ghost,]
[Paraphrase] 20. But you, my brethren, persevering, and growing in saith, according to that doctrine of truth and purity delivered to you, v. 3. and keeping to the public assembly, where the holy Spirit useth to assist, (and where he that hath the gift of prayer performs that duty, see Ephes. 6. 18.) and joining with him constantly,
21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.]