Annotations on the New Testament
[ f] V. 19. Spirits in prison] For the explicating of this very obscure place, the best rise will be that which S. Jerome on Isaiah hath suggested to us, by looking on the words of God to Noah concerning the sins of the old world, and his judgments designed against them, Gen. 6. 3. where considering Noah as a prophet (and preacher of repentance to the old world) it will not be strange if the expression be prophetical and figurative. The Hebrew hath it thus, 〈 in non-Latin alphabet 〉 , which the ordinary English render, My spirit shall not always strive with man, the Greek 〈 in non-Latin alphabet 〉 , my Spirit shall not abide in these men, perhaps reading 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to lodge, or abide. The English render the Hebrew 〈 in non-Latin alphabet 〉 , as if it came from 〈 in non-Latin alphabet 〉 ▪ disceptavit, judicio contendit, to contend, or go to law; but the word comes from 〈 in non-Latin alphabet 〉 , which signifies a sheath, 1 Chron. 21. 27. and is used for a body, Dan. 7. 15. my spirit in the midst of my body, as being the sheath or receptacle of the soul: and so the writers of the Talmud ordinarily use it, and Tertullian De resurrect. Caro vagina afflatûs Dei, Flesh is the sheath of the breath of God, no doubt referring to this place: and accordingly 〈 in non-Latin alphabet 〉 is literally to be rendered, shall not abide as a sword, &c. in a sheath. For the removing all improbablenesse of thus reading 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 pernoctabit ) and taking it in the notion of abiding, or continuing, in flesh, and not of striving, as the Interlinear and our English render it, and as 〈 in non-Latin alphabet 〉 indeed would require to be rendered, I shall only add two things; first, That the ancient Interpreters with one accord agree in the sense of abiding or inhabiting. The Chaldee read, 〈 in non-Latin alphabet 〉 , This evil generation shall not always remain before me: the Syriac and Arabic, My spirit shall not dwell in man forever: the LXXII. as we said▪ 〈 in non-Latin alphabet 〉 , shall not abide; and so the Latin, non permanebit, shall not abide. This is a strong argument, that they who, when they meet with 〈 in non-Latin alphabet 〉 , uniformly render it 〈 in non-Latin alphabet 〉 , &c. by words of judging, yet rendering this in so distant a manner, did not read that word, or in that sense, but 〈 in non-Latin alphabet 〉 as all Copies have it, in a notion of abiding, or being in another. And although the Scripture of the Old Testament give us no farther insight into this word then that once we find 〈 in non-Latin alphabet 〉 for a sheath of a sword, once for a body of a men; yet by these so distant notions of it, we have reason to suppose that there was some original comprehensive notion of it belonging to more, or else it could not have been applied, in the Chronicles and in Daniel, to these two so distant particulars. A sheath and a body differ much the one from the other, yet agree in this, that as one is the repository or abiding-place of the sword, into which it is put, so the other is of the soul; and from this agreement no doubt it is, that they are expressed by the same word. And then it would be very strange, if that word, thus common to them, should not natively signify that wherein they thus agree, viz. abiding, or being put in, or kept in, or confined to such a place, or some such thing. 'It is evident that many Hebrew words are of a far greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible (which is but a volume of a narrow compass) discern or conjecture, as appears especially by the use of them in Arabic books, which language is certainly but a dialect derived from the Hebrew. And therefore it is not unreasonable on the grounds premised, and those more then obscure indications in the Bible which we have of it, that this should be the native meaning of the Verb, though in other places of the Bible we do not exactly meet with it. The second thing is, that though 〈 in non-Latin alphabet 〉 were not the reading, nor by the LXXII▪ and the other interpreters believed to be so, yet 'tis so ordinary for words of affinity in sound or writing to have a nearness of signification, that these Interpreters, which did not always render literally, but oft by way of Paraphrase, might probably enough have an eye to the notion of 〈 in non-Latin alphabet 〉 for abiding, and so render it 〈 in non-Latin alphabet 〉 to remain, or abide, for which in this matter Saint James useth 〈 in non-Latin alphabet 〉 to sojourn, or abide, as in an Inn, for a night, Jam. 4. 5. for after this manner of liberty it is, that the Jerusalem Targum on this verse evidently takes in both the interpretations of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . In the latter sense from 〈 in non-Latin alphabet 〉 to judge, their Paraphrase thus begins, Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni, vastationi aut deletioni universali, The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition, vastation, or blotting out. A truth indeed secured by God's promises at large, chap. 8. 21. and 9. 11. but no way pertinent to this place, where the Deluge it self is threatened. Only on occasion of the affi •• ity in sound and writing of 〈 in non-Latin alphabet 〉 not judging, here, to 〈 in non-Latin alphabet 〉 , this part of the Paraphrase, though aliene to the place, seems to be begotten. But then for the former, as the words are undoubtedly read 〈 in non-Latin alphabet 〉 , so the Paraphrase proceeds in relation to them, Annon spiritum meum filiis hominum indidi? Have I not put my spirit into the sons of men? an evident proof of their understanding 〈 in non-Latin alphabet 〉 in a notion of putting one thing into another, which consequently may be resolved to be the general acception of the active Verb, and then that which is so put doth abide in it, as in a repositorie of some sort or other; such is a sheath to a sword, a prison to him that is put into it, a cabinet to that which is laid up in it, the body to the soul, as long as the man lives. As for 〈 in non-Latin alphabet 〉 my spirit or breath, that sure is that breath breathed by God into man, Gen. 2. 7. by which he became a living soul (see Jam. 4. a.) Spiritum meum filiis hominum indidi, I have given my breath, or spirit, (afflatus Dei in Tertullian) to the sons of men, saith the Jerusalem Targum there, according to that of Seneca, Ep. 66. Ratio nihil aliud est quàm in corpus humanum pars Divini spiritûs mersa, Reason is nothing else but a particle of the Divine spirit immersed in a man's body; and so in the Poet is a man's soul called
a particle of the divine breath, or spirit. From hence the meaning of those words is clear, My spirit shall no longer be sh • athed in man, that is, the souls which I have breathed or given to men, the sons of Adam, and which are sheathed in them, imprisoned, detained unprofitably, shall no longer continue or abide in them: so saith S. Chrysostom, 〈 in non-Latin alphabet 〉 , My spirit shall not always abide among these men, is instead of, I will not suffer them to live any longer: and this, as a figurative obscure expression, is twice afterward set down more clearly, the Lord said, I will destroy man, whom I have created, from the face of the earth, v. 7. and the end of all flesh is come before me, and I will destroy them from the earth, v. 13. It must here be farther observed, that in the latter part of that third verse is added, first, the reason of that sentence of God; secondly, the space in his long-sufferance designed, before which was past, it should not be executed. The former in these words, For that he also is flesh, that is, extremely given to the satisfying of the flesh, that Age being a most carnal and abominable Age, used ordinarily by the Jews (under the phrase of 〈 in non-Latin alphabet 〉 the age of the deluge ) for an example of all impiety; and that I suppose here meant also by, the earth was corrupt before God, ver. 11, and 12. the corruption there, as 〈 in non-Latin alphabet 〉 in the Apostles, signifying all manner of unnatural lust and villainy. And for the latter, it is evident that they were allowed six-score years to repent in, and avert the judgment, and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent, Behold I have given them that space, that they might repent, saith the Jerusalem Targum. And accordingly this Age is ordinarily, and by way of Proverb, used by the Jews as an evidence and example of God's 〈 in non-Latin alphabet 〉 , his patience and longsuffering to sinner's, before he comes to punish them. And when the judgment came upon that world of ungodly men, yet a remnant was delivered, Noah and his family in the Ark, from perishing in the waters. By this explication of that verse in Genesis, as it already appears how perfect a parallel that was of God's dealing with the Jews, giving them time to repent, delivering all that did repent, and destroying the whole nation besides; so it is evident that from thence this verse of S. Peter 's may be interpreted. For the 〈 in non-Latin alphabet 〉 the spirits in the prison, or custody, or sheath, here ( 〈 in non-Latin alphabet 〉 signifying any kind of receptacle, Rev. 18. 2.) are those souls of men that lay so sheathed, so useless and unprofitable in their bodies, immersed so deep in carnality as not to perform any service to God, who inspired and placed them there (and 'tis elsewhere a figurative speech to express wicked men, who are called prisoners, in prison, that is, 〈 in non-Latin alphabet 〉 , Isa. 42. 7. and ch. 49. 9. and bound in prison, Isa. 61. 1.) they, the thoughts of whose hearts were evil continually, v. 5. To these Christ, that is, God eternal, 〈 in non-Latin alphabet 〉 went and preached in, or by, that Spirit by which he was now raised from the dead▪ where first, the word 〈 in non-Latin alphabet 〉 Christ is used, not 〈 in non-Latin alphabet 〉 God, according to the general opinion of the ancient Fathers of the Church, that he which of old appeared to the Patriarchs was (not the first but) the second person in the Trinity, Christ the Son, not God the Father, and that those appearances of his were praeludia incarnationis, prelusory and preparative to his taking our flesh upon him. And accordingly those verses of the Sibylline Oracle, which introduce God speaking to Noah about the Ark, and setting down the speakers names by Numbers,
are best interpreted by 〈 in non-Latin alphabet 〉 , God Savior, that is, Christ: for to those two words belongs all that is said in those verses; they consist of nine letters, four syllables, the three first of two letters apiece, and the fourth of the remaining three, of five consonants, and four vowels; and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described. See Canter. Novar. Lect. l. 1. c. 3. Secondly, the phrase 〈 in non-Latin alphabet 〉 went and preached, or going preached, is but an idiom of the Sacred style, wherein 〈 in non-Latin alphabet 〉 going, and such like words, are frequently used as 〈 in non-Latin alphabet 〉 expletives; so, to omit many more, Ephes. 2. 17. speaking of Christ after his departure from the world (in the same manner as here before his coming into it) and of his preaching by his Apostles, not personally himself, to the heathen world, S. Paul expresses it after the same manner as here, 〈 in non-Latin alphabet 〉 , and he went and preached peace. Thirdly, by his Spirit is evidently here meant that Divine power by which he was raised from the dead, after his crucifixion, and by which he means now to act revenge on his crucifiers after a while, if they repent not, but in the mean time to preach repentance to them. And that makes the parallel exact betwixt the matter here in hand and the story of the old world. Here men are divided into two sorts, v. 17. those that suffer for well doing, the pious, constant, yet persecuted Christians, and those that shall suffer for evil doing, the contumacious obdurate persecuting Jews and Gnostics; as there the violent and corrupt on one side, which were, after the hundred and twenty years, swept away with the Deluge, and Noah (and his family) on the other side, who by being set forth as an example of the godly, delivered out of temptations, 2 Pet. 2. 5, 9. appear to have been opposed and wronged by them. And therefore to prove (what was undertaken, v. 17.) that even in respect of this world, it is far better to be of the number of the persecuted, who shall be delivered, then of the most prosperous persecutors, which shall after a time be destroyed, as the example of Christ was very pertinent, v. 18. who having suffered a while, was raised in power to destroy the crucifiers; so the example of the old world is fitly made use of also, who are evidently pointed at not only by the 〈 in non-Latin alphabet 〉 , spirits in the sheath, or custody, or prison, (which so fitly agrees with the 〈 in non-Latin alphabet 〉 sheathed in the old prophecy) but by that which here follows, 〈 in non-Latin alphabet 〉 which were disobedient of old, see Note g. (which clearly takes it off from belonging to the Gentiles of Christ 's time, to which some interpreters are willing to apply the place) and that 〈 in non-Latin alphabet 〉 of old defined by the 〈 in non-Latin alphabet 〉 when that follows, 〈 in non-Latin alphabet 〉 when once God's long-sufferance waited (or without once, 〈 in non-Latin alphabet 〉 , as the King's MS. reads it) 〈 in non-Latin alphabet 〉 , when it waited in the days of Noah, &c. which particular of God's long-sufferance, awaiting their repentance 120 years, and daily admonishing and reproaching them all that time (see Heb. 11. 7.) by the 〈 in non-Latin alphabet 〉 preparation of the ark, and his saving the remnant (as the son of Sirach calls it Ecclus 44. 17.) by this means, 〈 in non-Latin alphabet 〉 through, or out of, the water (see 1 Cor. 3. Note b.) are very commodiously applied to S. Peter 's present purpose also, Christ 's deferring this vengeance on the Jews forty years after his crucifixion, being on purpose designed, first, to bring the crucifiers to repentance, secondly, to make trial of the patience and perseverance of the sincere Christians, and to deliver them peculiarly out of this deluge of destruction, Rev. 2. 7, &c. when all others, Jews and temporizing Gnostics, were destroyed.
[ g] V. 20. Disobedient ] The word 〈 in non-Latin alphabet 〉 disobedient is used for a course of great notorious sin, spoken of the 〈 in non-Latin alphabet 〉 exasperators, provokers, Heb. 3. 16, 18. against whom God's oath was gone out, that they should not enter into his rest, ver. 19. They are here certainly the wicked men of the old world, on whom the flood came, called 〈 in non-Latin alphabet 〉 , the world of the ungodly, 2 Pet. 2. 5. which are there joined with the wicked of Sodom. From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them, viz. the sin of unnatural uncleanness, or Sodomy, contrary to that breath of God breathed on them, the light of law, and reason, and nature, and the very soul within them. For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men, presently follows the decree of God to send the Deluge upon them. The sons of God, and of men, were certainly the worshippers of the one true, and the many false gods, and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships, and all the villainies in their practices, or sacrifices (as after it was Num. 25. 2.) This is there in general expressed, v. 5. by, The wickedness of man was great upon the earth, meaning by 〈 in non-Latin alphabet 〉 wickedness, villainy (as 〈 in non-Latin alphabet 〉 incontinence, Mat. 23. 25. is 〈 in non-Latin alphabet 〉 wickedness, Luc. 11. 39.) and v. 11. by, The earth was corrupt before God, and filled with all violence, by corruption signifying these unnatural lusts, so ordinarily called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , corruption and being corrupted (see Note on 2 Pet. 1. b. and 2. b.) and by violence either the same again in the most enormous kind, such as was by the Sodomites offered to the Angels (see Note on 1 Cor. 5. h.) or else persecuting all others that would not go on with them in all their riotous courses, and both together expressed v. 12. by one of them, corrupt, And all flesh corrupted his way, and both again by violence, v. 13. The end of all flesh is come before me: for the earth is filled with violence. So that either of these single, or, which in probability is all one, both together, is the notation of the sin for which the flood came, and the interpretation of the 〈 in non-Latin alphabet 〉 , those that of old were disobedient in this place.
[ h] V. 21. The like figure ] The King's MS. reads O 〈 in non-Latin alphabet 〉 , &c. where O in Capital letters (as that whole book is written) signifies oftentimes 〈 in non-Latin alphabet 〉 , as in an Inscription of an ancient cup in Athenaeus 〈 in non-Latin alphabet 〉 is written for 〈 in non-Latin alphabet 〉 . And so in an old Copy in Magdalene College in Oxford it is clearly, 〈 in non-Latin alphabet 〉 the antitype of which. As for the word 〈 in non-Latin alphabet 〉 , it may perhaps be here fit to note that, as it is certainly best rendered Antitype, to reserve the signification of the Greek, whatsoever shall here appear most fitly to belong to it, so the Greek is capable of very distant senses. For first, it signifies (not a like, but) a contrary. So in Xenophon, 〈 in non-Latin alphabet 〉 , Matters of favor are done by the Prince himself, but the contrary by other men. So saith Hesychius of it, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . It signifies contrariety or contradiction; and so we know the preposition 〈 in non-Latin alphabet 〉 most ordinarily imports. And this the place would not unfitly bear, that Baptism is quite contrary to the Ark of Noah, but yet saves as that saved. There the destruction was by water, and only they were saved which got into the Ark; but here water is the means of saving from destruction, and they perish which have not this immersion or baptisine here spoken of. Beside this there is a second notation of this word, as 〈 in non-Latin alphabet 〉 signifies pro as well as contra, and so it may here be fitly rendered. For when it is compounded in the notion of pro, it notes instead of another, as 〈 in non-Latin alphabet 〉 , Proconsul, is he that supplies the Consuls place, is in his stead. And so it may be here, 〈 in non-Latin alphabet 〉 , baptism instead, or supplying the office of the Ark, saves us now. In this sense Antitype is ordinarily taken among us for that which (is not itself a type, or figure, but) supplies the place of some former type; so purity of the heart is the Antitype of Circumcision, that is, that which is now by Christ required instead of that ceremony among the Jews. But beside both these, there is a third notation of the word, for 〈 in non-Latin alphabet 〉 , a copy, differing from 〈 in non-Latin alphabet 〉 , so as the impression in the wax differs from the engraving in the Seal. So the Old Glossary renders both those words, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , by exemplum & exemplar. And thus is the word used, Heb. 9. 24. and generally in the Ecclesiastic writers, and is best expressed by parallel, or answerable, and may so here fitly be rendered, parallel whereunto Baptism —
CHAP. IV.
1. FOrasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath [note a] suffered in the flesh, hath ceased from sin,]
[Paraphrase] 1. Ye must therefore, seeing Christ hath suffered for you, resolve to follow and imitate him in suffering also, or dying with him, viz. dying to sin (see v. 6.) or ceasing from it, as he that is dead, or hath crucified the flesh with affections and lusts, always doth,
2. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.]
[Paraphrase] 2. That for the remainder of the life that ye live, this frail mortal life, ye live no one minute longer in obedience to those lusts, or compliance to those appetites that are ordinary among men, but in perfect obedience and compliance to the will of God.
3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, [note b] excess of wine, revellings, banquettings, and abominable idolatries:]
[Paraphrase] 3. For ye have sure continued long enough in those heathenish villainies, so ordinary in the Gentile world, ye have sufficiently gratified them by accompanying them in unnatural acts of uncleanness (see note c.) and carnal lusts in drinking of wine, amorous addresses (see Rom. 13. e.) Bacchanals, and those detestable sins of lust used in the idol-worships of the Gentiles, see note on 1 Cor. 5. 1.
4. Wherein they [note c] think it strange that you run not with them to the same excess of riot, speaking evil of you: ]
[Paraphrase] 4. Who wonder as at a strange thing, and reproach d and fail at you, if you make any scruple of those unnatural abominable sins which are not to be spoken of, or refuse to run on headlong with them to the commission of them:
Who shall give account to him that is ready to judge the quick and dead.]
[Paraphrase] 5. Who shall be most sadly accountable to God the judge of all the world, who hath all the actions and thoughts of men, dead and living, so ready to him, that he can pass a most just sentence on them whensoever he pleases, and will certainly are long so deal with the provoking sinners, Jews and Gnostics of this age, as he hath dealt formerly with the like through all times, since the beginning of the world.
6. For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.]
[Paraphrase] 6. For thus hath he formerly proceeded with the sinners of the old world (see note on c. 3. f.) and all others that are now long ago dead, first preached to them, (when they were alive) as now unto us, and made known his will and commandments on this one design, that they might mortify all sinful lusts, reform their vicious abominable ways, and so suffer to the flesh (see note a.) and for the future live new lives, obey the commandments of God.
7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.]
[Paraphrase] 7. But that great fatal destruction to the obdurate Jews, so oft spoken of by Christ and his Apostles (see note on Mat. 10. g. & 24. c.) is now near at hand, which is an obligation to all care in performing all acts of piety, in praying for the averting of God's wrath, and securing you from being overwhelmed in it: and to that end there is nothing so necessary as sobriety, in opposition to the sins forenamed v. 3, 4. and care and vigilance that the day of visitation come not on you unawares.
8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.]
[Paraphrase] 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians, (the contrary to which, the contentions and factions of the Gnostics, shall concur with their other villainies to involve them in the vengeance that befalls the persecuting Jews.) For this added to repentance from all those other dead works, is the likeliest means to propitiate God and avert his judgments from you: see Jam. 5. 8.
9. Use hospitality one to another without grudging:
[Paraphrase] 9. Everyone as he hath received wealth or any other good thing, so distributing it to them that want; as counting yourselves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.
10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.]
[Paraphrase] 10. Everyone as he hath received wealth or any other good thing, so distributing it to them that want; as counting yourselves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.
11. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion forever and ever. Amen.]
[Paraphrase] 11. He that teacheth the people, let him do it with that uprightness as becomes one that is a steward or dispenser of the oracles of God: He that exercises liberality to the poor (see note on Luk. 8. a.) let him do it in proportion to that estate which God hath given him: that so God may be glorified in his gifts, that is, receive honor by that use which is made of them, by your obedience to the Gospel of Christ, who is God blessed forever. Amen. (See Rom. 9. c.)
12. Beloved, think it not strange concerning the [note e] fiery trial which is to try you, as though some strange thing happened unto you:]
13. But rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.]
[Paraphrase] 13. But count it matter of joy to you, that thereby you are made like unto Christ in suffering: and then as there was a resurrection of Christ after his suffering, and that resurrection the more glorious, because of that forerunner; so after these sufferings of yours, there will be a glorious revelation and coming of Christ, that spoken of Mat. 24. (see note on 2 Thess. 1. a.) to the destruction of those crucifiers of Christ, and persecutors of Christianity, after which you shall have a great calm and tranquility, and that will be matter of exceeding joy to you.
14. If ye be reproached for the name of Christ, happy are ye; for the spirit of [note f] glory and of God resteth upon you: on their part lhe is evil spoken of, but on your part he is glorified.]
[Paraphrase] 14. In the mean, whatsoever contumely or persecution ye suffer for your Christian profession's sake, it is the happiest thing that could befall you: For by your being reviled for being Christians, it seems the very same condition which was in Christ incarnate, and wherein his power was most evident, and the very spirit and temper of God is in you; which temper of Christ is looked upon with reproach by them of the world, not conceiving how suffering an become a God, but by you, who have imitated it by your own sufferings, it is commended and glorified.
15. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as [note g] a busy-body in other men's matters.]
16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.]
[Paraphrase] 16. But if keeping himself innocent from these and the like, he yet fall under persecution for the faith of Christ and discharge of his Christian duty, let this be matter of rejoicing to him, and of thanksgiving to God,
17. [note h] For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God?]
18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?]
[Paraphrase] 18. And if the righteous have a compensation, or portion of misery in this life, Prov. 11. 31. and, though he escape, yet do it through many afflictions, then how fearful is the expectation of ungodly sinful men?
19. Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing as unto a faithful Creator.]
[Paraphrase] 19. By all this it appear to be most reasonable, that they that suffer in Christ's cause bear it patiently and quietly, never doing or attempting any unlawful thing to cast the cross off from their own shoulders, but committing their lives and everything to God, who having created all, and so being able to preserve them as easily, if he please, and being most certain to perform all his promises to every faithful servant of his, will certainly preserve them, if it be best for them, and if he do not, will make their sufferings a passage to and enhaunsment of their glory.
Annotations on Chap. IV.
[ a] V. 1. Suffered in the flesh ] What is here meant by suffering in the flesh, (or, as the King's MS. reads, 〈 in non-Latin alphabet 〉 , to the flesh) which we are to do by way of correspondence to Christ's crucifixion, doth not only appear by many other phrases elsewhere, as being dead to sin, crucified with Christ, noting thereby mortification and forsaking of worldly sinful courses; but also by the distinct words here added 〈 in non-Latin alphabet 〉 , , he hath ceased from sin, which refer the phrase here to reformation of wicked lives not to suffering of afflictions, as the words might be thought to signify. And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men, but to the will of God. Which verse if it be compared with that harder phrase, 〈 in non-Latin alphabet 〉 , judged to the flesh according to men, v. 6. it may possibly give some light to the explication of it. For 〈 in non-Latin alphabet 〉 the lusts of men, ver. 2. may well be answerable to 〈 in non-Latin alphabet 〉 , the flesh according to men, v. 6. noting thereby the customary sinful lusts of the Gentiles, as on the other side, the will of God, v. 2. is all one with the spirit according to God, the godly spiritual inclinations & dispositions: and then why may not 〈 in non-Latin alphabet 〉 , living no longer, that is, dying, be all one with 〈 in non-Latin alphabet 〉 , be judged or condemned, or sentenced to death? For when all the phrases that belong to Christ 's sufferings, Crucifixion, Death, Burial, are applied by accommodation from Christ to the Christian, in respect of his dying to the flesh, to the world, to sin, and when the opposite to being judged is living, (and when that opposition is strictly observed in all other parts of the phrase, 〈 in non-Latin alphabet 〉 spirit opposed to 〈 in non-Latin alphabet 〉 flesh, and 〈 in non-Latin alphabet 〉 according to God, to 〈 in non-Latin alphabet 〉 according to men) why should not 〈 in non-Latin alphabet 〉 to be judged or condemned, which is the thing immediately preparatory to execution, be taken here (though not often elsewhere) for execution, or suffering that sentence; and so 〈 in non-Latin alphabet 〉 , judged to the flesh, be all one with dead to the world or flesh, that is, mortifying all sinful lusts, opposed to living according to God, to the spirit, an holy and godly life? Another notion these words, v. 6. may be thought capable of, 〈 in non-Latin alphabet 〉 (speaking of penitent sinners involved in a common ruin) that though as far as men can see, 〈 in non-Latin alphabet 〉 according to men, they be judged in the flesh, swept away in the calamity, in respect of their bodily outward condition, yet they are at rest, and so in their soul or spirit live with God. If suffering in, or to, the flesh, v. 1. did belong to afflictions, this then might probably be the meaning of v. 6. But the former being otherwise determined by the Context, this latter will best be interpreted by analogy therewith.
[ b] V. 3. Excess of wine ] 〈 in non-Latin alphabet 〉 , saith Phavorinus; the word signifies a drunkard, one impetuously given to wine. And again, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , an immoderate desire of wine.
[ c] V. 4. Think it strange ] 〈 in non-Latin alphabet 〉 is to wonder as at a new or strange accident. So in Polybius, 〈 in non-Latin alphabet 〉 , to think strange and doubt as at a paradox; all one with 〈 in non-Latin alphabet 〉 , to be surprised with some unexpected event. So 〈 in non-Latin alphabet 〉 , in Phavorinus, and proportionably in the Passive, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , to be stricken on a sudden, or amazed: so here again, v. 12. 〈 in non-Latin alphabet 〉 , he not surprised, amazed, astonished, or vehemently affected with wonder, at that 〈 in non-Latin alphabet 〉 which is among you.
[ d] Ib. Excess of riot ] 〈 in non-Latin alphabet 〉 , saith Phavorinus: where 〈 in non-Latin alphabet 〉 signifying confusion is a general word, and would not much tend to the illustrating of the other, did not the 〈 in non-Latin alphabet 〉 tell us what kind of confusion it was, viz. a confusion of sexes in committing those base sins; for so saith he of 〈 in non-Latin alphabet 〉 , it notes those filthy abominable pollutions: and accordingly Hesychius having rendered it 〈 in non-Latin alphabet 〉 , interprets the latter of these 〈 in non-Latin alphabet 〉 mollities, the word so commonly used for effeminacy, and particularly for these base sins. Another notion of this word there is (the primitive, I suppose, whence this is by Metaphor derived) for ponds or cavities which are filled with the sea at the time of flour, and will carry boats at such times to the main land, and to cities built there. So saith Strabo 1. 3. 〈 in non-Latin alphabet 〉 . These Ptolemy calls 〈 in non-Latin alphabet 〉 , as our Humber in England is by him expressed by 〈 in non-Latin alphabet 〉 (in all proba • ility for 〈 in non-Latin alphabet 〉 ) And this overflowing of the sea is very fit to express this of extravagant enormous lust (See Note on Jude b.) Agreeable to this is the notion of 〈 in non-Latin alphabet 〉 here also joined with it: and 〈 in non-Latin alphabet 〉 saith Pavorinus; it notes incontinence, and lasciviousness, or filthiness, which what it signifies in that writer, will appear by the account which he gives of 〈 in non-Latin alphabet 〉 , viz. that principally and properly it signifies 〈 in non-Latin alphabet 〉 , the sin mentioned Rom. 1. 26. from whence, saith he, there was a city called 〈 in non-Latin alphabet 〉 , where such unnatural villainies were ordinarily committed: and 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 uncleanness, but that especially of the basest and foulest sort, as may appear by his rendering 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 by which it appears that these two words signifying each of them so unsavourly, are joined together to denote those 〈 in non-Latin alphabet 〉 abominable practices of the Gentiles in their idolatries, v. 3.
[ e] V. 12. Fiery trial ] What 〈 in non-Latin alphabet 〉 here signifies will easily be defined from the notion of the Hebrew 〈 in non-Latin alphabet 〉 , which signifies two things, to persecute, and to set on fire. So Psal. 10. 2. where the Hebrew is rendered by us, the wicked doth persecute the poor, the LXXII. read, 〈 in non-Latin alphabet 〉 , the poor is set on fire. And so again. 〈 in non-Latin alphabet 〉 , which signifies to try, (either as gold is by the fire or as men by afflictions) is by the LXXII. Psal. 17. 3. rendered 〈 in non-Latin alphabet 〉 casting into the fire. And accordingly 〈 in non-Latin alphabet 〉 regularly will signify in general, any kind of adversity or sharp persecution, which (as fire blown up into flames, to gold or other metals is the means of exploring and purifying them) is in like manner here said to be 〈 in non-Latin alphabet 〉 , befallen them for their trial. Thus Prov. 27. 21. 〈 in non-Latin alphabet 〉 , casting into the fire is the trial for silver and gold, and Psal. 66. 10. 〈 in non-Latin alphabet 〉 , thou hast cast us into the fire, as silver is cast into the fire, unless perhaps that should be read 〈 in non-Latin alphabet 〉 , thou hast tried us as silver is tried, and so in other places of the Old Testament. The word we have again, Rev. 18. 9. where 〈 in non-Latin alphabet 〉 we rightly render the smoke of her burning, or being set on fire. If this be now applied to the Jews in general at that time, it may then be fitly interpreted of the great combustions and seditions caused by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Zealots and seditious, oft mentioned by Josephus, which raised such stirs among them, and brought such heavy, bloody slaughters upon them before their destruction by the Romans, and not only in, but out of Judea. And in opposition to these perhaps it is, that they are advised to be 〈 in non-Latin alphabet 〉 Zealots of that which is good, for so the King's MS. reads instead of 〈 in non-Latin alphabet 〉 imitators or followers, c. 3. 13. and accordingly now, when the 〈 in non-Latin alphabet 〉 the destruction or fatal excision was but approaching, the 〈 in non-Latin alphabet 〉 is spoken of as already 〈 in non-Latin alphabet 〉 befallen among them, and so may fitly be the forerunner of their destruction, as Josephus observes it was. But if it be more strictly applied to the Christians to whom S. Peter writes, it must then signify the persecutions which, from the Jews and Gnostics, fell on the pure and Orthodox Christians, where ever Christianity was planted in the Provinces, and was particularly 〈 in non-Latin alphabet 〉 , for the exploring and trying them, the malice of the persecutors being such (and no other means of appeasing them, save the denying of the Faith, or, by compliances, seeming to do so) that whosoever was not sincere, was sure to be tempted out of his profession.
[ f] V. 14. Glory ] That 〈 in non-Latin alphabet 〉 glory is answerable to the Hebrew Schechinah the appearing of God by Angels, or any other glorious way, hath been often said, Note on Mar. 1. 2. (see 2 Pet. 1. 3, 17. and Jude 24.) and that that also signifies that eminent way of God's appearance (which is therefore called his 〈 in non-Latin alphabet 〉 ) the Incarnation and being of Christ here on the earth, hath been formerly noted also, on Joh. 1. c. So 2 Cor. 4. a. the glory of God in the face of Jesus Christ, is the glorious exhibition of God, so visible in Christ here on the earth. And so most probably here it signifies; and then 〈 in non-Latin alphabet 〉 will be the state or condition of Christ when he was here upon the earth, with which is here fitly joined 〈 in non-Latin alphabet 〉 , the spirit of God (so Christ incarnate was, God blessed forever ) that is, the same way of dispensation and economy which was used on Christ when he was here on earth (see Note on Luk. 9. e.) And that this is the meaning of it here, will be judged by the Context, which pronounces them happy that are reproached for Christ 's name; because by that means they are made like Christ, that prime person that suffered for well doing.
[ g] V. 15. A busy-body ] What the 〈 in non-Latin alphabet 〉 here signifies, will best be guest by observing first, that it is here joined with other great and gross sins, Theft, Murder, Evil-doing; secondly, by comparing it with another word of near signification, 〈 in non-Latin alphabet 〉 , 2 Thess. 3. 11. (against which the Apostle exhorts, 1 Thess. 4. 1.) This crime is either of a lower or higher sort; the first is idleness, the second improves it into sedition. Against the former the Apostolic doctrine did proceed by way of censure, that they were not to be acknowledged in the Catalogue of those poor that were to be relieved by the Church out of the public stock, but rather under the title of the 〈 in non-Latin alphabet 〉 disorderly persons, used as thieves (with whom they are here placed) which were to be sold as slaves, forced to labor, and so taken off from their idleness and meddling with other men's matters. Thus among the Egyptians idleness was a capital crime; among the Lucani, he that lent money to any idle person was to loose it; among the Corinthians the slothful were delivered to the carnifex, saith Diphilus. Another higher then this there was, of undertaking to have the charge of those that do not belong to them; a fault which at this time was very observable among the Jewish Zealots, who pretending to and promising themselves a perpetual immunity from all power of men (as the only children of God, which were not therefore to be under any man, particularly under Heathens, but to enjoy an 〈 in non-Latin alphabet 〉 or immunity ) would force all men to join with them against the Romans, that is, against the public peace, calling themselves the 〈 in non-Latin alphabet 〉 benefactors and saviors of the nation, and plundering all that would not be as active and seditious as themselves. Such as these were very rife at the time of writing this Epistle, and might justly be here ranked with thieves and murderers, being most eminently both of these, under pretence of zeal to the Law, and making all men perform their duty.
[ h] V. 17. For the time —] The 〈 in non-Latin alphabet 〉 here will most conveniently be joined with the 〈 in non-Latin alphabet 〉 , v. 16. as the matter of the Christians joy, and occasion of his glorifying God, that this is the season of judgments beginning at the house of God. For there being two parts of God's 〈 in non-Latin alphabet 〉 or judgment, the one tolerable, the other intolerable, the one for advantage of the sufferer, the other for the greatest disadvantage, the one here called 〈 in non-Latin alphabet 〉 , the beginning, or 〈 in non-Latin alphabet 〉 , first part, of the judgment, the other 〈 in non-Latin alphabet 〉 , the end, or tail of it, the one assigned to pious men▪ the 〈 in non-Latin alphabet 〉 house of God, the other to the impious, obdurate, 〈 in non-Latin alphabet 〉 disobedient (see c. 3. g.) it must needs be looked on as an happy condition, and that which is matter of joy and not of sorrow to any, that they have their part in the former of these, and not in the latter of them. What the 〈 in non-Latin alphabet 〉 the end here is, may perhaps be questioned, whether any vengeance in this life, or that greater in another life. But the answer is easy: it belongs primarily to the vengeance that here should light upon the obdurate Jews, their utter excision now approaching, styled 〈 in non-Latin alphabet 〉 the end of all things, v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable; but this not to exclude, but to be the entrance on that sad arrier, the dregs of that bitter cup in another world. What is here addded of the 〈 in non-Latin alphabet 〉 , the righteous scarcely escaping, is thaken from Prov. 11. 31. where that which is in the Hebrew 〈 in non-Latin alphabet 〉 , and is from thence rightly rendered by our English, behold, the righteous shall be recompensed on the earth, is by the Septuagint (by mistake, as it is probable, of 〈 in non-Latin alphabet 〉 for some other word) rendered 〈 in non-Latin alphabet 〉 , the righteous hardly (that is, not without some difficulties and persecutions) escapes; where, as the recompense on earth, which the righteous meets with, is the punishments and afflictions which befall him in this life, so the 〈 in non-Latin alphabet 〉 saved▪ must be the temporal preservations here, or immunity from afflictions, and 〈 in non-Latin alphabet 〉 hardly saved, his bearing some sharp pungent part of them, but those not comparable with that other part of God's cup of trembling, which expects the ungodly both here in a remarkable destruction, and in another world.
CHAP. V.
1. THE Elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:]
[Paraphrase] 1. The Bishops of your several Churches (see note on Act. 11. b.) I exhort, who am myself employed here at Rome to govern the Church, one that attended Christ at his crucifixion, and was also at his Transfiguration present at that discourse concerning the glory that should be consequent to his death (see 2 Pet. 1. 16.) the remarkable destruction of his crucifiers, and deliverance of his faithful disciples (see note on 2 Thess. 1. 6.)
2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;]
[Paraphrase] 2 Take care of your several Churches, and govern them, not as secular rulers by force, but as pastors do their sheep, by calling and going before them, (Psal. 80. 1.) that so they may follow of their own accord; nor out of consideration of the gain which may be made by receiving the contributions of the Church put into your hands, as secular rulers again make gain of their government, but so ruling them that they may obey your doctrine and example cheerfully;
3. Neither [note a] as being lords over God 's [note b] heritage, but being ensamples to the flock.]
[Paraphrase] 3. Not making those advantages of them that are under you which the Procurators or secular governors do of their Provinces, but contenting yourselves with the portion belonging to you, and walking Christianly and exemplarily before them.
4. And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.]
[Paraphrase] 4. And when Christ, which is your ruler and governor, as you are rulers of other men, shall come to judgment, you shall assuredly receive from him a crown, which is not made of such fading materials as those in the Olympic games, but one that fadeth not, a crown of glory (see note on 1 Cor. 9. 25.) a reward of your good (that is, eminently good) work, or office, 1 Tim. 3. 1. See note a.
5. Likewise ye younger, submit yourselves unto the elder: yea, all of you be subject one to another, and be [note c] clothed with humility; for God resisteth the proud, and giveth grace to the humble.]
[Paraphrase] 5. And in like manner all inferiors must live obediently under their Bishops, and so must all of you be subject to those that are set over you (see note on Jam. 5. h.) putting on humility as your badge; Or, and so must all of you put on humility as your badge: For God, saith Solomon, setteth himself against the haughty and disobedient, but is very favorable to the meek and obedient.
6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:]
[Paraphrase] 6. Submit yourselves therefore in all obedience to all those that are placed over you by God, that he may in that great season of retributions, both here in the time of visitation (see note on c. 2. 9.) and hereafter in the day of doom, exalt and reward your humility.
7. Casting all your care upon him; for he careth for you.]
[Paraphrase] 7. And whatsoever difficulties ye have to wrestle with, be not anxiously solicitous about them, but refer all to God's guidance, either to avert or enable you to support, for he hath a particular care of you, and will not let anything befall you, which is not really best for you.
8. Be sober, be vigilant, because your adversary the devil, as a roaring Lion, walketh about seeking whom he may devour:]
[Paraphrase] 8. Observe carefully all the rules of sobriety and vigilance, or diligence; for the devil, that upon all occasions indicteth and accuseth you before God, is always watching advantages to get you into his power and reach, and useth all means to that end, as a Lion doth roaring, to fright and amaze, and so catch his prey:
9. Whom resist steadfast in the faith; knowing that the same afflictions are accomplished in your brethren that are in the world.]
[Paraphrase] 9. Whose temptations can bring you no hurt but by your yielding to them, and therefore it concerns you to resist him with all constancy and fidelity, making use of the shield of faith, Ephes. 6. 26. to repel all his assaults, that being the tried instrument of overcoming the devil as well as the world, 1 Joh. 5. 4. and for your encouragement to constancy, you cannot but know that you are not the only sufferers in the world, but that the Christians at Rome, v. 13. and in other places, suffer in the very same manner that you do.
10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. ]
[Paraphrase] 10. But the same God of all mercy and consolation, who, by revealing Christianity to you, hath advanced you to a capacity and (if you be not wanting to yourselves) to the possession of his eternal glory through the sufferings of Christ, by his special providence restore you to a peaceable quiet condition of serving him, after there your dispersions are over (see note on 2 Cor. 13. c.) and by that means confirm you to hold out to the end.
11. To him be glory and dominion forever and ever. Amen.]
[Paraphrase] 11. And his holy name be forever blessed and magnified by us all. Amen.
12. By Silvanus a faithful brother unto you, (as I suppose) I have written briefly, exhorting and testifying that this is the true grace of God wherein ye stand.]
[Paraphrase] 12. I have written this short Epistle to you by Silvanus, I take it, a worthy and faithful person, persuading you thus to persevere, and assuring you that this which I now preach to you is that faith which was at first received and believed by you, wherein ye have continued so long.
13 The Church that is at Babylon [note d] elected together with you, saluteth you, and so doth Marcus my son.]
[Paraphrase] 13. The Church which is at Babylon (that is, Rome, parallel to Babylon in many things) which is your partner in the faith, saluteth you, and Marcus one of my first converts, or children in the faith.
14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.]
[Paraphrase] 14. Let that kiss, the token of charity, be from me begun to you all, (see Rom. 16. c.) I salute and wish all prosperity to all the Christians among you. So be it.
Annotations on Chap. V.
[ a] V. 3. As being lords ] 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , saith Phavorinus, to have and exercise dominion. What this is, will appear by that place of the Gospel, Mat. 20. 25. where 'tis explained by the practice of the heathen rulers, Kings or Emperors over them, who do 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 (both to the same sense) act as 〈 in non-Latin alphabet 〉 lords, masters of their people; and that not only by dominion over their persons, but over their estates too, so far as to maintain all their state out of the people's purses by way of tribute and taxes. This is the meaning of 〈 in non-Latin alphabet 〉 there, ver. 28. to be served or benefited by their subjects, the same that Xenophon means by 〈 in non-Latin alphabet 〉 , Praef. to 〈 in non-Latin alphabet 〉 . being profited by them: and Callicratides the Pythagorean in his book of the felicity of families, intimates the same by his definition of despotick government, 〈 in non-Latin alphabet 〉 , that which respects the rulers own profit, and not the subjects. For this is the manner of the Kings of the nations (and consequently will be so of their King, if they will have one) 1 Sam. 8. 11. to receive tributes and the like from their subjects, and to be maintained by them in all their splendor and greatness that belonged to them, all the pomps and expenses of their families and courts being fetched out of their subjects purses and persons. Which consideration would, saith Samuel, make them think their present estate under the 〈 in non-Latin alphabet 〉 (being governed by God immediately) much better to them, v. 18. And that is the meaning of the 〈 in non-Latin alphabet 〉 , to behave themselves after the manner of these, to use their power in order to their own profits and greatness (like those Neh. 5. 5. where the word 〈 in non-Latin alphabet 〉 is used.) And this is here forbidden the governors of the Church, they may not make this their manner of ruling, to exercise this power over their flock, but to give them examples of all kind of Christian virtue, and so neither to be 〈 in non-Latin alphabet 〉 strikers, imperious, masterly persons, ruling roughly and harshly, and in ostentation of their power, nor 〈 in non-Latin alphabet 〉 , covetous, griping, making advantage of Ecclesiastical power to squeez gain out of men. Which two things are so severely interdicted the Ecclesiastical ruler, 1 Tim. 3. 3. & Tit. 1. 17. and perhaps are intended here also, v. 2. the first by 〈 in non-Latin alphabet 〉 not forcibly, in an Active sense, not using violence toward the flock, and the latter by the 〈 in non-Latin alphabet 〉 not making filthy gain, that is such as the use of their power over the flock brings them in, over and above that proportion which by the Church is allotted for their maintenance.
[ b] Ib. Heritage ] 〈 in non-Latin alphabet 〉 may here be the several provinces over which each of the Governors (mentioned together in the Plural v. 1.) are placed. So Act. 1. 25. 〈 in non-Latin alphabet 〉 , the lot of ministry and Apostleship, is that charge or portion assigned by lot to Matthias, whither he was to go and officiate and preach the Gospel: From which division then made among the Twelve at their setting out on their travails to plant the Gospel, they and all others ordained by God to be Apostles or Bishops, had afterward their provinces to govern, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to rule as Pastors and Bishops, v. 2. when they were converted to Christianity: As among the Romans, the Province which such a Proconsul was to administer or govern, was his lot or 〈 in non-Latin alphabet 〉 , according to which 〈 in non-Latin alphabet 〉 in Phavorinus is rendered 〈 in non-Latin alphabet 〉 Lordship. In relation to these Provinces among the Romans, over which Procurators, or Praetors, or Proconsuls were set, or to which they were advanced, as to a Magistracy or preferment, and raised great wealth there from their Provinces (as Cicero tells us of Verres and the Praetor of Sicily) it is, that here the Apostle commands the Bishops not to bear rule as they do over their Provinces (that is, by force, and with griping and squeezing wealth out of them, that is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , see Note a.) but to rule them as Pastors do a flock, going before, and so conducting them, which is here the meaning of 〈 in non-Latin alphabet 〉 becoming examples of the flock, after the manner of the sheep in those parts, where the Pastor going before, the sheep hear his voice and follow him, and that, as it is here, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 willingly and cheerfully.
[ c] V. 5. Clothed ] What 〈 in non-Latin alphabet 〉 signifies, is particularly set down by Julius Pollux, 〈 in non-Latin alphabet 〉 . l. 4. c. 18. in these words, 〈 in non-Latin alphabet 〉 , Upon the servants coat is added a little white garment called by this name; by which it appears to be a habit peculiar to servants, and by what Hesychius and Phavorinus say, ( 〈 in non-Latin alphabet 〉 , it signifies being bound, and again 〈 in non-Latin alphabet 〉 a band,) it appears to be some kind of girdle or belt; and agreeably Hesychius and Phavorinus explain 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , an Egyptian girdle. This as it is a belt, or girdle, is an emblem of obedience, and much more so as that girdle was proper to servants; and so 'tis here used by the Apostle to denote humility to those that are placed over them, as their badge by which they may be known to be servants of Christ. That it is no barbarous word, see Photios Epist. 156. who cites out of Epicharmus 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 out of Apollodorus, 〈 in non-Latin alphabet 〉 , I girt it upon me: which agrees with the notion of a belt which we have given of it.
V. 13. Elected together ] 〈 in non-Latin alphabet 〉 to choose and 〈 in non-Latin alphabet 〉 to call or cull out, are in effect all one, and agreeably 〈 in non-Latin alphabet 〉 chosen, and 〈 in non-Latin alphabet 〉 Church, are so too, noting the society and assembly of Christians, as they are separate from the world, and in that respect said to be called, or picked, or culled out of it. Thus I suppose the word is used in Ignatius 's Epistle to the Trallians, or by the interpolator, if that be not the original reading, where speaking of Bishops he saith, 〈 in non-Latin alphabet 〉 , Ecclesia non est coetus evocatus, aut peculiaris, that is, in effect the Church is not a Church of such as it ought: And so it must be understood by those words which follow in Videlius 's copy; and if they were not written by Ignatius, seem to be a Scholion to explain them, and as such, to be added to them, 〈 in non-Latin alphabet 〉 , not a collection of Saints, not an assembly of pious men. And then 〈 in non-Latin alphabet 〉 will signify that Church which was planted together with them, their sister-Church; see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle, in the second year of Claudius, is collected by Baronius, and accordingly 〈 in non-Latin alphabet 〉 here will be resolved to signify Rome, (see Euseb. l. 2. c. 14. and Jerome. De Scriptor. Eccl. in Marco ) so called, either 〈 in non-Latin alphabet 〉 , because of the great splendor of that city, saith OEcumenius, or else because of the great confusion of Idolatry which S. Peter found there, (see Rev. 18. Note a.) And so the Church in Babylon, the Christians in that heathen city of Rome.
CHAP. I.
1. P ETER an Apostle of Jesus Christ to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,]
[Paraphrase] 1. Simon an Apostle of Jesus Christ, and by him surnamed Peter, to the Jews that have received the faith of Christ, and are dispersed and so journ in Pontus, &c. (called the Asian dispersion, see note on Joh. 7. d.)
2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and [note a] sprinkling of the blood of Jesus Christ: Grace unto you, and peace be multiplied.]
[Paraphrase] 2. Who according to the good pleasure and purpose and decree of God, to rescue a remnant of the Jews out of the common deluge of sin and destruction, are by the word preached, and miracles wrought by the Apostles (the means used by the holy Ghost to convert men to Christianity) brought to this blessed state, to obey Christ, and to be in covenant with him, who signed it with the effusion of his blood, and thereby enabled and obliged us to perform the condition of it: I salute you all in the Lord, and wish you all increase of all Evangelical blessings, and of all prosperity.
3. Blessed be the God and father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead,]
[Paraphrase] 3. Blessed be the name of that eternal God, the God and Father of Jesus Christ, who is our Lord, who out of his infinite mercy to frail sinful mortal men, hath, by raising Christ from the dead, and setting him at his right hand, and by the blessed consequents of that, given us grounds and matter of hope and cheerful assurance,
4. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you,]
[Paraphrase] 4. That he will raise us also from our state of sin and mortality to an eternal pure estate, designed to you believers as to his sons, begun here, and to be completed to you in heaven, now reserved for you, and when it is bestowed, sure to remain to you to all eternity;
5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time;
[Paraphrase] 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ, which he hath promised to show forth in defending of believers, that we may be partakers of that famous deliverance so oft spoken of in the Gospel (see note on Mat. 10. h. & 24. g. Luk. 13. b. Rom. 13. c. & 2 Thess. 1. b.) which is now within few years ready to appear, v. 7.
6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations:]
[Paraphrase] 6. And this is fit matter of rejoicing to you in the midst of your present afflictions, or though for the present ye are permitted by his divine wisdom to be exercised and saddened with variety of afflictions,
7. That the trial of your faith, being much more precious then of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ:]
[Paraphrase] 7. That the trial of your faith by sufferings, being a thing that ten • s much more to your advantage then the trial of gold doth to the advantage of gold, (because gold is apt to be worn out and perish (see v. 18.) even after it is tried in the fire and found to be good, whereas your faith, approving itself to God, shall •• t perish, and so hath the advantage) may prove successful to the obtaining for you approbation, and honor, and glory at the final day o • • oom, and the like here at this other day of Christ's coming to destroy your persecutors, and to give you an honorable, •• cerni •• e deliverance, ver. 5. see ver. 13. and ch. 4. 13. and note on 2 Thess. 1. b.
8. Whom having not seen▪ ye love; in whom, though now you see him not, yet believing ye rejoice with joy unspeakable and full of glory;]
[Paraphrase] 8. Whom though you do not know by face, you yet love; on whom though you see him not, you yet believe, and so doing, rejoice with that joy that cannot be expressed by you, nor valued sufficiently by others,
9. Receiving the end of your faith even the salvation of your souls.]
[Paraphrase] 9. And shall suddenly receive the crown and reward of your faith, an eminent deliverance here (when they that have fallen off shall perish by that means by which they meant to preserve themselves) and eternal salvation hereafter.
10. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you:]
[Paraphrase] 10. Of which deliverance (see note on Rom. 13. c.) many of the ancient prophets (that prophesied of the remnant of the Jews that should be saved, or escape out of the common infidelity, that is, embrace the Gospel) covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus, which were types of what is now approaching:
11. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the glory that should follow.]
[Paraphrase] 11. Not knowing perfectly to what point of time it was, or what age it should be, of which their prophecies were ultimately to be understood, concerning the sufferings and afflictions which should befall • ••• st, and the Church or the body of Christ, that is, Christians, and after them the resurrection both of him and them, and the visible deliverances out of them, and destructions on their enemies: see Dan. 9. 22, &c.
12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you, with the holy Ghost sent down from heaven, which things the Angels desire to look into.]
[Paraphrase] 12. Which prophets received revelations also, that the things which they spake of were to be eminently fulfilled not in their own but aftertimes, even the times of the Gospel (called by them the later times) and that they were things of so strange and we • ghty an importance, that the Angels were desirous to find them out, but could not.
13. Wherefore gird up the loins of your mind be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ;]
[Paraphrase] 13. Wherefore as servant • waiting for your Lord, continue • vig • lant, and hop ••• tedfastly and perseveringly, without any doubting or anxiety, for the deliverance and mercy which is or shall be wrought for you by this coming of Christ in so discernible a manner: see note on 2 Thess. 1. b.
14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance;]
[Paraphrase] 14. As new reformed persons, not • elapsing into the sins of your former unregenerate life;
15. But as he which hath called you is holy, so be ye holy in all manner of conversation:]
[Paraphrase] 15. But after the example of the divine purity of God, who hath thus favored you as to acknowledge you his children, do you live like such;
16. Because it is written, Be ye holy, for I am holy.]
[Paraphrase] 16. According to Levite. 11. 44. & 19. 2. which requires all those who are called by the name of God, that receive or hope for mercies from him, to imitate his holiness, to live pure and pious lives.
17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:]
[Paraphrase] 17. And if you profess to be the children of that father, that is, of God, who is not partial to Jews above Gentiles, but judgeth both according to their actions, you will be concerned to walk reverendly, strictly and watchfully (see Phil. 2. c.) all your time, and being strangers among other nations, v. 1. to behave yourselves like strangers (see c. 2. 11.)
18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;]
[Paraphrase] 18. Considering that Christ by his death hath taken away the legal rites of mere external obedience, which wanted that inward purity which Christ came to teach us, wherein the Sages of the Jews placed all their religion, and that therefore the falling back to that is the forfeiting a greater privilege then a redemption out of the power of temporal enemies, such as is wont to be purchased with gold;
19. But with the precious blood of Christ, as a lamb without blemish, without spot;]
[Paraphrase] 19. The blood of Christ the Paschal, and consequently immaculate, Lamb (see note on Act. 7. c.) being much more precious then any coin or money, and the deliverance more valuable then that from the destroyer there, Exod. 12. 13.
20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you,]
[Paraphrase] 20. In order to whom was the disposition and oeconomie of all the former times as visibly as if God had set Christ, and what he hath done and suffered, always before his eyes, as an idea, or image, according to which he formed all things from the beginning of the world, and agreeably he hath now at last sent him into the world on purpose for our sakes,
21. Who by him do believe in God that raised him up from the dead, and gave him glory that your faith and hope might be in God.]
[Paraphrase] 21. Who by believing on him are far from departing from the God of Israel, but do indeed the more firmly believe and depend on him, as that omnipotent God who hath raised Christ from the dead.
22. Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren; see that ye love one another with a pure heart fervently,]
[Paraphrase] 22. Having therefore by yielding obedience to the Gospel (preached to you) brought your minds, without all mixture of hypocrisy, to the sincerity and purity of Christian charity, be careful that ye continually persevere in the exercise and practice of that virtue one toward another;
23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever.]
[Paraphrase] 23. Considering that ye are regenerate to a new life, not by any human mortal, but supernatural immortal means, even by the word of Christ, who liveth forever, and whose will is now immutably revealed in the Gospel, and consequently must be answered with the constancy and perseverance of your obedience.
24. For all flesh is as grass, and all the glory of man as the flower of grass: the grass withereth and the flower thereof falleth away;]
[Paraphrase] 24. For whereas all human things perish and fade away (see Jam. 1. 10.) and come suddenly to nothing from the greatest beauty and glory, and accordingly the Jewish carnal external ordinances are now abrogated,
25. But the word of the Lord endureth forever: and this is the word which by the Gospel is preached unto you.]
[Paraphrase] 25. The word of God now revealed to us by Christ shall never be abrogated, but continue and last forever; and this is that Gospel which hath been preached to and received by you, from which therefore you must not fall off to Judaism again, whatever your temptations or allurements are from the Jews or Gnostics.
Annotations on Chap. I.
[ a] V. 2. Sprinkling of the blood ] What is meant here by 〈 in non-Latin alphabet 〉 the sprinkling of the blood of Jesus Christ, will be discernible by observing that it is in the same case, and so in conjunction with 〈 in non-Latin alphabet 〉 obedience preceding. By this it appears that it must be taken in a Passive sense, so as they are susceptible of it who are here said to obey, that is, so as the believers here, through the sanctification of the Spirit, shall be sprinkled with that blood. The only question is, what notion of our being sprinkled with Christ 's blood is here referred to. For more possible notions there are of which the matter is capable. The principal, that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood, by way of obsignation of the Covenant between God and them: for upon reading of the Covenant in the audience of the people, and upon their professing, All that the Lord hath said we will do, and be obedient, v. 7. it follows, v. 8. Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Were it not for that last clause, concerning all these words, it might still be uncertain what part of the Covenant it was, (whether only that on God's, or that also on the people's part) which was thus signed, and consequently signified by the 〈 in non-Latin alphabet 〉 sprinkling of blood: but by the use of the phrase, all the words, v. 3. viz. all the words which the Lord hath said, 'tis evident that the people's part, which is obedience, and not only God's part in making good his promises to them, was it that was sealed, and so signified by their being sprinkled with blood by Moses, and to it is immediately annexed, All that the Lord hath said will we do, and be obedient, v. 7. And Moses took the blood and sprinkled it, &c. ver. 8. And to this it is very agreeable that here it is (in the same case) joined with 〈 in non-Latin alphabet 〉 obedience and the sprinkling of the blood of Jesus, noting this of Evangelical obedience to be the condition required on our part in this new Covenant, which Christ sealed with his blood, in like manner as that Mosaical Covenant was there sealed with sprinkling of blood, and to which he hath both enabled and obliged us by his death, having given himself for us, that he might redeem us from all iniquity, and purify to himself (which is the effect of sprinkling ) a peculiar people, &c. Tit, 2. 14. and so we read of this blood of sprinkling (by which Christ 's death is typified) that it was the blood of the Covenant which the Lord commanded to you, Heb. 9. 20. a rite to engage our obedience to God. And this seems to be the most proper notation of the words, and is fully parallel to that of Ephes. 1. 4. where God is said to have chosen us in Christ that we should be holy, &c. Some other notions the phrase might be capable of, either to signify God's pardon and acceptance, Heb. 9. 22. Rom. 3. 25. (but that will not so well agree with the Passive acception of the word, looking rather on God, who is the Agent in it, and the blood of Christ the meritorious cause of it, whereas this being joined with obedience, seems to be somewhat in us, to which we are enabled and engaged by the blood of Christ ) or else to denote our imitating Christ 's constancy and perseverance, shedding our blood in his cause, as he hath given us an example. And thus indeed to be sprinkled by Christ's blood may be a phrase, figuratively to signify our transcribing this bloody copy of his, but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus, from which this rather seems to be transcribed.
Annotations on Chap. I.
[ a] V. 2. Sprinkling of the blood ] What is meant here by 〈 in non-Latin alphabet 〉 the sprinkling of the blood of Jesus Christ, will be discernible by observing that it is in the same case, and so in conjunction with 〈 in non-Latin alphabet 〉 obedience preceding. By this it appears that it must be taken in a Passive sense, so as they are susceptible of it who are here said to obey, that is, so as the believers here, through the sanctification of the Spirit, shall be sprinkled with that blood. The only question is, what notion of our being sprinkled with Christ 's blood is here referred to. For more possible notions there are of which the matter is capable. The principal, that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood, by way of obsignation of the Covenant between God and them: for upon reading of the Covenant in the audience of the people, and upon their professing, All that the Lord hath said we will do, and be obedient, v. 7. it follows, v. 8. Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Were it not for that last clause, concerning all these words, it might still be uncertain what part of the Covenant it was, (whether only that on God's, or that also on the people's part) which was thus signed, and consequently signified by the 〈 in non-Latin alphabet 〉 sprinkling of blood: but by the use of the phrase, all the words, v. 3. viz. all the words which the Lord hath said, 'tis evident that the people's part, which is obedience, and not only God's part in making good his promises to them, was it that was sealed, and so signified by their being sprinkled with blood by Moses, and to it is immediately annexed, All that the Lord hath said will we do, and be obedient, v. 7. And Moses took the blood and sprinkled it, &c. ver. 8. And to this it is very agreeable that here it is (in the same case) joined with 〈 in non-Latin alphabet 〉 obedience and the sprinkling of the blood of Jesus, noting this of Evangelical obedience to be the condition required on our part in this new Covenant, which Christ sealed with his blood, in like manner as that Mosaical Covenant was there sealed with sprinkling of blood, and to which he hath both enabled and obliged us by his death, having given himself for us, that he might redeem us from all iniquity, and purify to himself (which is the effect of sprinkling ) a peculiar people, &c. Tit, 2. 14. and so we read of this blood of sprinkling (by which Christ 's death is typified) that it was the blood of the Covenant which the Lord commanded to you, Heb. 9. 20. a rite to engage our obedience to God. And this seems to be the most proper notation of the words, and is fully parallel to that of Ephes. 1. 4. where God is said to have chosen us in Christ that we should be holy, &c. Some other notions the phrase might be capable of, either to signify God's pardon and acceptance, Heb. 9. 22. Rom. 3. 25. (but that will not so well agree with the Passive acception of the word, looking rather on God, who is the Agent in it, and the blood of Christ the meritorious cause of it, whereas this being joined with obedience, seems to be somewhat in us, to which we are enabled and engaged by the blood of Christ ) or else to denote our imitating Christ 's constancy and perseverance, shedding our blood in his cause, as he hath given us an example. And thus indeed to be sprinkled by Christ's blood may be a phrase, figuratively to signify our transcribing this bloody copy of his, but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus, from which this rather seems to be transcribed.
CHAP. II.
1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings,]
[Paraphrase] 1. Wherefore arming yourselves against the erroneous doctrines and practices of the Gnostic heretics that insinuate themselves among you, to infuse villainy, and all kind of deceitfulness and hypocrisy, as also of malice, and calumniating of others the purest Christians,
2. As new-born babes desire the [note a] sincere milk of the word, that ye may grow thereby: ]
[Paraphrase] 2. Behave yourselves with that simplicity which becometh new-born children, suck in that pure nourishment which by your rulers is afforded you (see Rom. 12. a) viz. instruction, or Christian doctrine, and that pure from all Jewish or heretical mixtures, which may increase your Christian stature, advance you to an higher pitch of Christianity, and at last bring you to salvation.
3. If so be ye have tasted that the Lord is gracious:]
[Paraphrase] 3. Which sure you will do, if you have but once (as David saith of God's Law, Psal. 34. 9.) tasted how sweet, how much for our advantage it is, which is designed us in the Gospel of Christ;
4. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,]
[Paraphrase] 4. To whom associating or conjoining yourselves (by obedience and worship) as to a living, not dead foundation, or corner-stone, rejected indeed by the Jewish Sanhedrim, but in God's account most choice and esteemed, and meant for the foundation of a visible Church,
5. Ye also as lively stones are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.]
[Paraphrase] 5. Do you accordingly • not as dead but living members, join together, not only in inward piety, but in continual assemblies or Church-meetings, of which every Christian is to be a part, and so all together make up a spiritual temple, that is, congregation, to pray unto, and praise God, to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God, and which being now offered to God in the name of Christ, or through what he hath suffered and done for us, will be sure to be acceptable to God, without the bodily sacrifices of the Jews, or observation of their Law.
6. Wherefore [note b] it is contained in the Scripture, Behold, I lay in Zion a chief corner-stone, [note c] elect, precious: and he that believeth on him shall not be confounded.]
[Paraphrase] 6. According to that which the Scripture tells us, that in the erecting the new Church under the Gospel, Jesus Christ and his doctrine, in opposition to all other, is appointed by God to be the foundation of the foundation, so that all that is in the Church must be founded and built on him: and whosoever doth sincerely believe, and is truly built on him, shall never fail of his expectation, he shall never miscarry that lays his weight on that foundation: see note on Rom. 9. m.
7. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,]
[Paraphrase] 7. To you therefore that are believers this is matter of infinite advantage, but for those that stand out in unbelief, to them belongs the reproach of that prophecy, that he that is refused by the Jews is honored by God, and made the sole total foundation of his Church, on which nothing must be built which he hath not taught, no Judaical old or heretical new doctrine must be mingled with it.
8. And a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient, whereunto also they were [note d] appointed.]
[Paraphrase] 8. But this foundation-stone such an one as should be apt to hurt and mischief many, who shall apostatize and fall off from the faith of Christ through fear of persecution, and by that means be destroyed among the persecutors. And this is no strange thing, but the very same that is prophesied of, and so appears to be part of God's decree, that they that obey not the Gospel of Christ should be destroyed by him, or that the seed sown in stony ground should at the scorching of the Sun wither away, that all carnal professors should be thus tried and discovered by persecution, and so that this corner-stone should be the bruising and ruining of many, who stumble and fall from Christ because Christianity brings sufferings along with it.
9. But ye are a chosen generation, a royal priesthood, an holy nation [note e] , a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvelous light:]
[Paraphrase] 9. But you are, and so must approve yourselves to be, a special sort of men, a kingdom or multitude of priests, set apart and consecrated for the continual serving and daily waiting upon God, a people that being delivered from the dominion of other your former masters, sin, and Satan, and persecutors, and set free to be lords of yourselves, with liberty to what Christ commands you, and so kings, must now behave yourselves also like so many priests, (those who spent all their time in sacrificing, &c. and so should you) in the performing constant service unto God in the public assemblies, which God requires of you, as he did the sacrifices of the Levitical priests (see note on Rev. 1. d.) and so a sacred holy nation, (as the whole people of the Jews were an holy people in one respect, Lev. 25. 23. and as the Levites were in another) a peculiar treasure of Christ's for him to preserve first, Mal. 3. 17. then to possess as his own, that so by this means, by this constant public serving of him, you may set forth and illustrate Christ's powerful and gracious workings (see note on 2 Pet. 1. a.) who hath wrought so glorious and blessed a change in you:
10. Which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.]
[Paraphrase] 10. Who at first continued in unbelief among your brethren the Jews, and so were become a kind of heathen people, were not at all within the obedience of Christ, the pale of his Church, but now are received into it; you that a long time, while Christ lived here on the earth, had not the happiness to believe in him, but have found place of repentance since, and are now received into the Church and the favor of God.
11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;]
[Paraphrase] 11. To you therefore that are at this time dispersed among the nations, c. 1. 1. (see c. 1. 17.) as to so many scattered, travelling persons, who ought of all others to be most wary to avoid dangers, and to behave yourselves tenderly as in the sight of strangers, my present exhortation becomes seasonable, to avoid the doctrines and practices of the Gnostics, and to that end to remember that you are not at home, but in a journey, and so that it is most unseasonable for you at such a time to indulge yourselves to the excesses and jollities which men in their own houses or countries do sometimes indulge to, but do not use them in a strange place, or before those they know not; remembering farther the dangerous malignant nature of such lusts, that they were most pernicious to the soul.
12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall [note f] behold, glorify God in the [note g] day of visitation.]
[Paraphrase] 12. But that you on the contrary live so as may be of good report among the Gentiles, that they that look on Jews, not only as persons of another Religion, but also as rebels and malefactors, may see the Christians to be quite otherwise, and by your actions reverence you, and so entertain a good opinion of Christian Religion, which hath such an influence upon you, in making the Christian Jews so much more regular and meek then the other Jews are, more quiet under the heathen government which is now over them, and so more capable of good usage under the Emperors, when they send their Proconsuls to suppress the seditions, then the unbelieving Jews have appeared to be.
13. Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the King, as supreme;]
[Paraphrase] 13. Be obedient therefore to every heathen governor (see note on Rom. 8. c.) upon obligation of conscience, because he is instituted by God: and this whether to Caesar the Emperor in the first place, as the Supreme;
14. Or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.]
[Paraphrase] 14. Or in the next place, and in subordination to him, to Proconsuls and Procurators, by Commission appointed by him, for the keeping of Courts, punishing of malefactors, and rewarding and encouraging the obedient.
15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:]
[Paraphrase] 15. For to this doth Christian Religion oblige all, that by subjection to our heathen superiors, and by all other Christian performances (see note on c. 4. f.) we should leave the he •• ens unable to object anything against us:
16. As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.]
[Paraphrase] 16. As men that are freed by Christ from many yokes, but not from that of subjection to God or to superiors, and therefore not pretending to any such liberty, nor covering sedition, &c. under color of Christianity, as the Gnostics did, 1 Tim. 6.
17. Honor all men. Love the brotherhood. Fear God. Honor the King.]
[Paraphrase] 17. Give every man the honor and obedience due to him. Love all your fellow-Christians. Fear God; and, in subordination to him, pay all obedience to the Emperor.
18. Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward.]
[Paraphrase] 18. Let all servants approve their obedience to their masters to be sincere, by performing it not only when they use them kindly and favourably, but even when by unjust usage they provoke them to some impatience and resistance, for this is the season for them to show forth the influence of Christianity upon their hearts.
19. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.]
[Paraphrase] 19. And this will be accepted graciously and rewarded by God (see Luk. 6. 32. and Luk. 1. note k.) if upon sight of our duty to God we bear with all patience those pressures which most unjustly light upon us.
20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is acceptable with God.]
[Paraphrase] 20. For what great matter is it, worth considering or rewarding, what heroical action is it to which honor is thought to be due, if men endure submissely those punishments which fall justly on them for their demerits? But on the other side, if when ye have done no ill, and are then by your superiors abused and used contumeliously, if this be born patiently and humbly by you, and do not provoke you to any resistance or return of violence, this is that Christian virtue of meekness, which God will certainly reward in you.
21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example that ye should follow his steps:]
[Paraphrase] 21. For unto this your Christianity directs and leads you, and Christ himself hath given you an eminent example to be transcribed and imitated by you:
22. Who did no sin, neither was guile found in his mouth;]
[Paraphrase] 22. Who though he were perfectly innocent, Isa. 53. 9. was yet adjudged to all the contumelies that the most shameful death could bring along with it;
23. Who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:]
[Paraphrase] 23. And when he was reviled by them, Mat. 26. 67. he was far from reviling them again; when he was crucified, he gave them not so much as an ill word, but prayed his father to forgive them, as many as had any excuse of ignorance to plead for them, and for all others he remitted them, and all the injuries done him by them, to God's tribunal.
24. Who his own self [note h] bare our sins in his own body on the tree, that we being dead to sin should live unto righteousness: by whose stripes ye were healed.]
[Paraphrase] 24. Who bare on the cross the punishment of our sins, that we might never think fit to go on in that course which brought such sufferings on Christ, but live piously by way of gratitude to him, and kindness to ourselves, forever after, having been cured by these sufferings of his.
25. Forve were as sheep going astray, but are now returned unto the shepherd and Bishop of your souls.]
[Paraphrase] 25. For ye were formerly in false erroneous ways, ready to bring destruction upon you, but now are converted and come home to Christ's fold, and so obliged never to go astray so again.
Annotations on Chap. II.
[ a] V. 2. Sincere milk ] What 〈 in non-Latin alphabet 〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk, or food, which men, that is, rational creatures, feed on, and which men, rational creatures again, the Apostles of Christ, afford them for their spiritual nourishment or instruction. Such figurative speeches as these are very ordinary, and have no more strangeness in them then 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , intellectual or spiritual food, that is, food to the understanding or to the spirit; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the understanding, and reason, and spirit being in effect all one, and milk being everywhere used for that instruction that is fit for those of younger years, Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato, when he calls Rulers 〈 in non-Latin alphabet 〉 , feeders and pastors of the human herd, this flock of reasonable creatures which are fed with this rational milk. And so in Eustathius on Homer 〈 in non-Latin alphabet 〉 , they that exercise this trade of feeding men, (as shepherds feed their flocks,) which have therefore so ordinarily that title of 〈 in non-Latin alphabet 〉 Pastors.
[ b] V. 6. It is contained ] The word 〈 in non-Latin alphabet 〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author. So in Erotian's Medicinal Lexicon, in the word 〈 in non-Latin alphabet 〉 is a word which is to be met with in the author and place which he there cites. Here it is used Impersonally, as 〈 in non-Latin alphabet 〉 (see Mar. 14. Note. d.) and so 1 Mac. 15. 2. & 2 Mac. 9. 18. Accordingly 〈 in non-Latin alphabet 〉 is used for any place cited out of the Scripture, Act. 8. 32.
[ c] Ib. Elect ] By occasion of this word 〈 in non-Latin alphabet 〉 elect, in this place, it will not be amiss to give an account, once for all, of the use of that and the like words generally in the Scripture. To begin with the Old Testament first; the Hebrew word which must especially be taken notice of is 〈 in non-Latin alphabet 〉 probavit, examinavit, elegit, to approve, examine, choose. From whence is the Noun 〈 in non-Latin alphabet 〉 , directly answerable to 〈 in non-Latin alphabet 〉 elect here, taken Adjectively: And therefore Prov. 7. 3. where the Hebrew hath 〈 in non-Latin alphabet 〉 , and our English render rightly from thence, The Lord trieth the hearts, the Septuagint read 〈 in non-Latin alphabet 〉 , hearts elect before the Lord. This word 〈 in non-Latin alphabet 〉 is from hence taken by them to signify, 1 any choice person fit for employment, especially for war, and from thence is used 1 Mac. 4. 1. for a choice party, 〈 in non-Latin alphabet 〉 , a thousand of the choice, that is, best horse-men, and Exod. 14. 7. chosen chariots; and so the left-handed men, that were such excellent archers, Jud. 20. 16. are 〈 in non-Latin alphabet 〉 chosen men; and Psal. 78. 31. the chosen men, that is, the soldiers, or military men; and accordingly the word doth signify a young man, who is fittest for military and such other employments. Thus 1 Sam. 8. 16. 〈 in non-Latin alphabet 〉 we render your goodliest young men, (which the Septuagint mistaking, and reading 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 , render 〈 in non-Latin alphabet 〉 your herds) and Deut. 32. 25. it is clearly taken for young men in opposition to maidens, 〈 in non-Latin alphabet 〉 saith the Targum. But the notation which is most primitive and literal to it, is that of choice, or chosen, as that notes the best, and those that are upon trial found fit to be preferred before others, as every 〈 in non-Latin alphabet 〉 chosen man in Israel, 2 Sam. 6. 1. And David gathered together all the chosen men in Israel, all that were fit for the militia: and indeed by a Metalepsis it was that it came to signify a young man, because the age was determined, after which (and not before) a man was thought fit for that employment; and so the choice men, or those of the militia, were consequently those of such an age; and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈 in non-Latin alphabet 〉 (which the Targum reads 〈 in non-Latin alphabet 〉 of his young men ) the Septuagint reads 〈 in non-Latin alphabet 〉 , a choice person about him. Thus again from men is the word brought to be applied to things, as Gen. 23. 6. 〈 in non-Latin alphabet 〉 in the choice of our sepulchers: 〈 in non-Latin alphabet 〉 , say the Targum, in the fairness, that is in the fairest and best of them. So Deut. 12. 11. your choice vows, or the choice of your vows, and Esey 22. 7. the choicest valleys, and so Ecclus 24. 15. 〈 in non-Latin alphabet 〉 , the choicest, or best myrrh; and (to add no more) Isa. 28. 16. from whence the words in S. Peter are cited, the 〈 in non-Latin alphabet 〉 , choice stone, here, is there justly rendered a tried stone, the Hebrew 〈 in non-Latin alphabet 〉 signifying this trying and fitting it for the place where it was to be set, viz. for the corner, to which, being the principal place of the whole building, that stone that was truly fit upon trial, is truly said to be a precious corner-stone, in the words following both there and here. Besides 〈 in non-Latin alphabet 〉 , there is also another word very near it, which is oft used in this sense: the Hebrew 〈 in non-Latin alphabet 〉 , which signifying to make pure and clean, signifies also elegit to choose, and then the Noun 〈 in non-Latin alphabet 〉 from thence is rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 pure, clean, elect promiscuously, and elect as that signifies the best of the kind. So 〈 in non-Latin alphabet 〉 , a crammed fowl, saith Buxtorf, and 2 Sam. 22. 27, with the pure thou shalt be pure, which the Greek reads 〈 in non-Latin alphabet 〉 , with the elect thou shalt be elect. As the Arabic 〈 in non-Latin alphabet 〉 which signifies to clarify and purge, signifies also to choose, to set apart, to design to an office, as of David, Psal. 78. 70. and of the Disciples, Act. 1. 2. In the New Testament we have the Verb 〈 in non-Latin alphabet 〉 , the Substantive 〈 in non-Latin alphabet 〉 , and the Adjective 〈 in non-Latin alphabet 〉 . The Verb signifies to prefer one before another, either in the bestowing of undeserved favors, or designing to an office. In the first sense, Mar. 13. 20. 〈 in non-Latin alphabet 〉 , they whom God had chosen, that is favored before others, to wit, the believing Jews, who should be delivered out of that destruction which lay so heavy upon 〈 in non-Latin alphabet 〉 all flesh, that is, the whole Jewish nation: And that the Christians of them were designed to this favor, see Mat. 24. Note g. out of Josephus, by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised, by which means all the Christians in the city got out of it to some other place, so that when Titus came some months after to the fatal siege, there was not one Christian remaining in it. So Joh. 15. 16. You have not chosen me, but I have chosen you, that is, 'It is not you that have begun to me, that were first in your expressions of kindness and favor to me, but I to you. And so v. 19. I have chosen you out of the world, that is, allowed you this favor of taking you out, discriminating you from the rest of the world, by taking you nearer to my self then I have done other men. So Act. 13. 17. speaking of God's favor to the Israelites beyond all other people, he saith, 〈 in non-Latin alphabet 〉 , he chose our fathers, and exalted the people, &c. according as they are called 〈 in non-Latin alphabet 〉 his chosen, Ecclus 46. 1. and Jerusalem 〈 in non-Latin alphabet 〉 a chosen city, c. 49. 7. So 1 Cor. 1. 27, 28. and in the parallel place, James 2. 5. God hath chosen the foolish, weak, despised things, that is, persons of the world, and 〈 in non-Latin alphabet 〉 the poor of this world, that is, revealed the mysteries of the Gospel unto them, allowed them that favor above learned, proud Grecians; and so Ephes. 1. 4. 〈 in non-Latin alphabet 〉 , hath chosen us in him, is God's bestowing upon us that favor of being Christians, of revealing his Gospel to us, making known the mystery in Jesus Christ, v. 9; a favor much beyond any vouchsafed to the former ages. For the second sense of designing, or choosing, to some office, so it is Lu. 6. 13. 〈 in non-Latin alphabet 〉 , out of the number of Disciples sequestering twelve for Apostles. So Joh. 6. 70. and 13. 18. Act. 1. 2, and 24. And so the Apostles designing Stephen to the office of Deacon, 〈 in non-Latin alphabet 〉 they chose him, Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem, Act. 15. 22, and 25. These are all the places in the New Testament wherein the Verb is used (unless those two to another matter, Mary's choosing the better part, and the guests choosing the uppermost places) and in all these the Context shows the meaning and use of it, when it is spoken of God, that it belongs either to some special undeserved favor of God, peculiarly that of revealing the Gospel, or to his designation to some peculiar office, especially that of Apostleship. Proportionable to these two notions of the Verb, is that of the Substantive 〈 in non-Latin alphabet 〉 , in respect of the undeserved favors, freely afforded one before another, so as we are said to choose when no obligation lies upon us, and to be obliged, when we cannot choose. So we have 〈 in non-Latin alphabet 〉 according to election, Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder, and 〈 in non-Latin alphabet 〉 God's purpose in that respect, his free determination to prefer the Jews, that should come from Jacob, before all other people, particularly before Esau 's progeny, the Edumaeans. So Rom. 11. 5. 〈 in non-Latin alphabet 〉 , the remnant according to the election of grace, that is, the remnant that should have the favor to be left or reserved, according to the rule observed in the Gospel, the humble, pious Jews, that believed the Gospel, when the rest stood out and were destroyed; which, though a reward of their repentance and faith, was yet an act of free mercy in God, thus to accept of their repentance. And so v. 7. the election hath obtained, that is the believing Jews, the remnant which had that free undeserved favor from God above the rest. And v. 28. of the Jews again, that they were 〈 in non-Latin alphabet 〉 , beloved according to the election, that is, beloved in respect of the undeserved promises of peculiar favor made to that people for Abraham's sake. So 1 Thess. 1. 4. 〈 in non-Latin alphabet 〉 , your election from God, that is the great favor of God, so unexpected to the Gentiles, to have Christ and the Gospel made known unto them, and 2 Pet. 1. 10. where they are advised to all diligence 〈 in non-Latin alphabet 〉 to confirm or ascertain to themselves 〈 in non-Latin alphabet 〉 their calling and election, that is, that special favor vouchsafed unto them, to retain to Christ, to be Christians first, and then to be that peculiar remnant to whom those special promises were made, and in whom they should be fulfilled, when all the rest of that people should be destroyed. One only place more there is wherein this word is used, Act. 9. 15. where God saith of Saul, 〈 in non-Latin alphabet 〉 , he is to me a vessel of election, which seems to refer to the second notion of choosing, viz. to that office of the Apostleship. Lastly for the Adjective 〈 in non-Latin alphabet 〉 , that is proportionable to the use of the word in the Old Testament, for the choicer sort of men approved of by God, preferred before others in that respect; as Mat. 20. 16, and 22. 14. Many are called, but few are chosen, 〈 in non-Latin alphabet 〉 , there are many that retain unto Christ, many Christian professors, but few special laborers in the former place; few fit to be received at his table, few penitent sincere believers, in the latter, see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jews to be 〈 in non-Latin alphabet 〉 , the chosen of God, one that had exactly approved himself to God and that in an eminent manner, and so should in any reason be delivered by him. Thus in this place, where Christ is compared to a corner-stone, he is called (however he be rejected by men ) 〈 in non-Latin alphabet 〉 , elect with God, v. 4, and 6. a choice approved special stone in the estimation of God, and therefore 〈 in non-Latin alphabet 〉 precious also in both places. And so perhaps when the Christians, to whom he writes, are called by him 〈 in non-Latin alphabet 〉 a choice sort of people, v. 9. And so all the other phrases joined with it do import. Thus it is frequently used, as in the Old Testament for a soldier, so in the New in an Evangelical sense for one of Christ 's militia, a believer, a Christian, a faithful servant of his, as they that are such differ from all others, unbelievers and crucifiers of Christ. Thus 〈 in non-Latin alphabet 〉 , Mat. 24. 22, 24, 31. and Mar. 13. 20, 22, 27. Luc. 18. 7. all in the same notion, to signify believers or Christian Jews that had that promise, that they should escape out of those calamities that fell on that whole nation, the 〈 in non-Latin alphabet 〉 the saved, Luc. 13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. (though O Ecolampadius leave it out in his Translation, yet extant in the Roman Edition) 〈 in non-Latin alphabet 〉 , God calls many, or rather all, but there are few elect: for there are few that escape, or are fit to be chosen or approved by God: so that it is God's part to call, but ours to be elect or not: which supposes the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the saved and the elect to be all one, and both those the Christians that Mat. 24. 22. are said 〈 in non-Latin alphabet 〉 to escape and to be 〈 in non-Latin alphabet 〉 elect, viz. those that in that great tribulation that overwhelmed the Jews did yet escape and survive. Thus again in that general notion for believers and Christians, Rom. 8. 33. 〈 in non-Latin alphabet 〉 ; Who shall lay anything to the charge of God's elect? bring any charge against the faithful servants of Christ, the lovers of God, v. 28. So Rufus 〈 in non-Latin alphabet 〉 , elect in the Lord, Rom. 16. 13. a special believer, certainly without any relation to any particular decree of God's concerning him, which could not appear concerning his person, (Of the 〈 in non-Latin alphabet 〉 the elect Lady, 2 Joh. 1. and her 〈 in non-Latin alphabet 〉 elect sister, v. 14. see Note on 2 Joh. a.) and therefore must be so interpreted as to denote that which was discernible in him, viz. his faith and Christian behavior. So 〈 in non-Latin alphabet 〉 , as the elect of God, Col. 3. 12. that is, as faithful, approved disciples and servants of his; and 2 Tim. 2. 10. I suffer all for the elect, that is, the Christian believers, for the advancement of the Gospel; and Tit. 1. 1. 〈 in non-Latin alphabet 〉 , for the faith of the elect of God, that is, of the sincere, converted Christians, or believers, in opposition to all the rest of the unbelieving world, as 1 Tim. 5. 21. 〈 in non-Latin alphabet 〉 , the elect Angels, are those that did not apostatize, but continued faithful and obedient to God; and 1 Pet. 1. 1. 〈 in non-Latin alphabet 〉 the elect strangers, that is, the believing Jews that sojourned in that country. And this seems the more clear by Apocal. 17. 14. where 〈 in non-Latin alphabet 〉 , the called and elect and faithful, are joined together as words of the same importance; and if there be any difference, then is 〈 in non-Latin alphabet 〉 faithful to be looked on as an higher degree then 〈 in non-Latin alphabet 〉 elect, as that then 〈 in non-Latin alphabet 〉 called. For that they should be so called to denote the order of time, 〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉 faithful, as Election from the beginning before Faith in time, will not be agreeable to the place, because then 〈 in non-Latin alphabet 〉 , being called, must be in order before Election, which cannot be affirmed. The short is, that the word notes generally somewhat of eminence above other men, of difference from them, as the believer or Christian excels and differs from all that are not such, and so the sincere from the formal professor or hypocrite; and that is all the notation of it. Agreeable to which is that of Phavorixus, 〈 in non-Latin alphabet 〉 , the word signifies one that differs from other men, or is preferred before them, because he hath some choice works above those others. And in Hesychius, 〈 in non-Latin alphabet 〉 (for which the ordinary Copies read corruptly 〈 in non-Latin alphabet 〉 , it notes famous, honorable, a person of approved excellence, value and esteem.
[ d] V. 8. Appointed ] The word 〈 in non-Latin alphabet 〉 , to put or set, is ordinarily used for appointing or ordaining, and being applied to God, or spoken indefinitely, doth oft signify his Decree or destination. Thus Joh. 15. 16. 〈 in non-Latin alphabet 〉 , I have appointed you, as harvesters to go abroad in all the world, and bring in converts to heaven. So of Christ, Act. 13. 47. 〈 in non-Latin alphabet 〉 , I have set, that is appointed or decreed, thee a light for the Gentiles. So 1 Thess. 5. 9. 〈 in non-Latin alphabet 〉 , God hath not set us, that is, decreed, determined us, to wrath or destruction, (as he doth those whom for their obstinate course in sin he forsakes, and no farther calls them to repentance) but for the obtaining of salvation; that is, hath decreed to call us to the knowledge of the truth by the preaching of the Gospel, and so to repentance and reformation here, the means to attain eternal salvation hereafter, if we do not resist and evacuate his gracious calls and admonitions. And so without question it is to be understood here, that of the 〈 in non-Latin alphabet 〉 , of them that disobey the word, or Gospel, of Christ, and so 〈 in non-Latin alphabet 〉 fall or bruise themselves, or (if the comma, as it is in the ordinary Copies, be placed after 〈 in non-Latin alphabet 〉 the word, not before it) 〈 in non-Latin alphabet 〉 , fall and bruise themselves at the word, 〈 in non-Latin alphabet 〉 disobeying and rejecting it when it is preached to them, it may truly be said, 〈 in non-Latin alphabet 〉 , that they were ordained thereunto. And of that there are two possible interpretations, both agreeable to analogy of faith; first, that the 〈 in non-Latin alphabet 〉 , they that disobey the Gospel, that stand out obstinately against it, 〈 in non-Latin alphabet 〉 , were decreed and appointed by God to stumble and fall at that stone, that is, to be bruised and ruined by this means, to be destroyed among the crucifiers, and condemned with them hereafter, it being most just with God, that they that will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should be for their obstinacy condemned; and so much the worse for it, as the Gospel is said to be the savor of death to them that perish, or go on still in their destructive courses, and as Christ is said by Simeon Luc. 2. 34. 〈 in non-Latin alphabet 〉 to be set, that is, decreed by God (the same that 〈 in non-Latin alphabet 〉 to be set or ordained here) for the falling of many in Israel, that is, of those that believe not on him. This is the most obvious sense of the words by referring 〈 in non-Latin alphabet 〉 , to which, to 〈 in non-Latin alphabet 〉 , stumble, or fall, at the word, & interpreting the fall of the mischief, not the sin, (which is noted by 〈 in non-Latin alphabet 〉 disobeying ) that they incur by this means. But if (as others conceive) the 〈 in non-Latin alphabet 〉 disobedience be that to which they are said to be ordained, yet may that be taken in a commodious sense also, That the Gospel was designed by God to be of such a temper, and the profession of it mixed with so many persecutions, that none of the proud, worldly-minded men (represented by the stony and thorny ground in the Parable) none but the humble and honest heart could lay hold on it. But the former sense is most agreeable to the Context, v. 7. where Christ is said to be a stone of offense 〈 in non-Latin alphabet 〉 to the disobedient; which must needs signify the fall and mischief of the disobedient, not their disobedience simply, to be the thing here spoken of, and to which they are said to be appointed, ver. 8. However it is clear that here can be no proof or testimony of any absolute, irrespective decree of God either for sin, or without sin for punishment: for if sin, disobedience, should be decreed or ordained by God, then disobeying would be a compliance with his ordination or will, and thereby cease to be sin (which is a resisting of his will:) and for punishment, that cannot here be supposed to be without sin, the sin of disobedience, or infidelity, being here named, upon which they are ordained to that punishment, and not without respect unto it.
[ e] V. 9. A peculiar people ] What 〈 in non-Latin alphabet 〉 signifies here, must be discerned from Exod. 19. 6. whence it is taken (though the words are removed out of their place, and these, which are there before the royal priesthood, here placed after it.) The Hebrew reads there 〈 in non-Latin alphabet 〉 , which is literally, you shall be to me a treasure, or 〈 in non-Latin alphabet 〉 , anything that is laid up and preserved most carefully. The Greek render it there more according to the sense, 〈 in non-Latin alphabet 〉 , ye shall be unto me a special, or peculiar, people, as that phrase is used and rendered Tit. 2. 14. And though the Apostle here doth not use that whole phrase, yet he takes 〈 in non-Latin alphabet 〉 people from thence, and for the word 〈 in non-Latin alphabet 〉 , he renders it from Mal. 3. 17. 〈 in non-Latin alphabet 〉 for an acquisition, or possession; for so there that speech of God's, 〈 in non-Latin alphabet 〉 , which I make a treasure, or 〈 in non-Latin alphabet 〉 (that is lay up tenderly and carefully, and, as it follows, spare as one spareth his son that serveth him) is rendered in the Greek, 〈 in non-Latin alphabet 〉 , which I make for an acquisition, or treasure. What the word 〈 in non-Latin alphabet 〉 signifies hath been shown on Heb. 10. d. viz. the same with 〈 in non-Latin alphabet 〉 saving or preserving; and so it perfectly agrees with the Hebrew, 〈 in non-Latin alphabet 〉 , which is a jewel to be preserved, or kept, most safely: and so 〈 in non-Latin alphabet 〉 are those whom God means to keep most charily, as his dearest children or most valued treasure: and so that is the meaning of the whole place here, that whereas other temporary believers, according to the purport of the seed on the stony ground in the parable, do fall off from Christ in time of persecution, and so by complying with the persecutors, bring certain destruction on themselves, even in this world, take part in that ruin of the Jews; the faithful persevering Christians are most carefully preserved by God, and rescued out of the common destruction of Jews and Gnostics, and eternally crowned afterward. And the consequent of this their preservation is the exaltation of the glory of God by this means, who hath thus powerfully rescued them out of that unbelief, (wherein the generality of the Jews lie immersed) and then magnified his providence in securing them; as it follows here, that ye may set forth, &c. See Note on Ephes. 2. c.
[ f] V. 12. Behold ] The word 〈 in non-Latin alphabet 〉 in this place may probably signify more then looking on; because first, that will not so well agree with 〈 in non-Latin alphabet 〉 by your good works, and the supplying it by which they shall behold, supposeth 〈 in non-Latin alphabet 〉 by your good works to belong to 〈 in non-Latin alphabet 〉 glorify following, whereas it is evidently joined with 〈 in non-Latin alphabet 〉 . Secondly, 〈 in non-Latin alphabet 〉 to behold is c. 3. 2. put with an Accusative case after it, 〈 in non-Latin alphabet 〉 , beholding your conversation. Hesychius hath a word near unto this, 〈 in non-Latin alphabet 〉 , which he renders 〈 in non-Latin alphabet 〉 revere; and 〈 in non-Latin alphabet 〉 , proportionable to the Latin suspicere ( looking on the ground, to note modesty and reverence) is ordinarily taken in that sense: And that which seems most probable is, that either 〈 in non-Latin alphabet 〉 may have that sense also, or else be by the scribe mistaken for one of those, and so be best rendered revering you or looking with reverence upon you.
[ g] Ib. Day of visitation ] What the day of visitation signifies here, may be a matter of some question, but that in part resolved by the use of the same phrase, Isa. 10. 3. What will ye do in the day of visitation, and the desolation which shall come from far? where it is evident that the day of visitation, and the coming of desolation, or destruction, are all one. So to visit signifies to punish, to avenge, very frequently in the Prophets, Shall I not visit for this? shall I not be avenged, &c. and, I will visit their offenses with a rod. And so the Bishops title, 〈 in non-Latin alphabet 〉 Visiter, may fitly be given him in respect of the rod or censures, the Ecclesiastical punishments entrusted to him, which are 〈 in non-Latin alphabet 〉 , for destruction of the flesh, and 〈 in non-Latin alphabet 〉 for excision. This then being premised the only difficulty will be, what day of vengeance this was that here is meant. And the Context seems sufficient to answer that. For having admonished the Christian •• wes to behave themselves honestly among the Gentiles, that they may not speak against them as evil doers, and presently specifying wherein this honest conversation consisted, in submitting to, and obeying their heathen Governors, ver. 13. this evidently refers to the frequent seditions that were stirred up among the Jews against the Roman yoke, which made them looked on by their Procurators and the Emperors as unquiet, turbulent people, and brought the Roman armies and destructions upon them. And so against this it is that he warns the Jews Christians, that they meddle not with them that are given to changes ▪ join not with the seditious, and that upon this motive, that by so doing, by being found quiet, obedient subjects, when this vengeance comes upon the seditious, the heathens may observe the difference betwixt believing and unbelieving Jews, the first very good, the second very ill subjects, and so have a good opinion of that religion that hath wrought so much good upon them, (and perhaps be attracted to Christianity, when they come to destroy the Jews.) And thus indeed it happened, that presently after Titus 's destroying of the Jews, the Christians had favor from the Emperors, liberty for their assemblies, halcyonian days bestowed on them. The Syriac here read in the day of temptation, that is, of affliction coming on the Nation, the falling of which upon the obdurate unbelieving Jews, and the escaping of the Christians (as most remarkably they did by Gallus 's raising the siege, and the Christians going out, and flying to Pella, ) could not but be taken notice of by the heathens, and so be means of their acknowledging of God's good providence and mercy toward the Christians, and glorifying God for this work of his. And so this is the full importance of this place.
[ h] V. 24. Bare our sins ] 〈 in non-Latin alphabet 〉 is to carry up, to bear to an higher place: and because the 〈 in non-Latin alphabet 〉 or altar was such, it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joined (not, as there, with 〈 in non-Latin alphabet 〉 sacrifices, but) with 〈 in non-Latin alphabet 〉 our sins, and 〈 in non-Latin alphabet 〉 to, or upon, the cross, (which was an high place also, and therefore his crucifixion is expressed by 〈 in non-Latin alphabet 〉 being lifted up or exalted ) it must therefore here signify to bear, or carry up, our sins thither, which is a phrase for suffering the punishments of sin, making expiation for them; as Num. 14. 33. where the Hebrew read 〈 in non-Latin alphabet 〉 and they shall bear, or carry, your fornications, the Chaldee render it 〈 in non-Latin alphabet 〉 & suscipient, and they shall undergo, that is, literally 〈 in non-Latin alphabet 〉 , which the most learned P. Fagius renders, luent poenas peccatorum vestrorum, they shall bear the punishments of your sins. Thus 〈 in non-Latin alphabet 〉 Gal. 5. 10. to bear the judgment, is to be punished for sin, and Ezek. 18. The son shall not bear the iniquity of the father, that is, be punished for it.
Annotations on Chap. II.
[ a] V. 2. Sincere milk ] What 〈 in non-Latin alphabet 〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk, or food, which men, that is, rational creatures, feed on, and which men, rational creatures again, the Apostles of Christ, afford them for their spiritual nourishment or instruction. Such figurative speeches as these are very ordinary, and have no more strangeness in them then 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , intellectual or spiritual food, that is, food to the understanding or to the spirit; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the understanding, and reason, and spirit being in effect all one, and milk being everywhere used for that instruction that is fit for those of younger years, Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato, when he calls Rulers 〈 in non-Latin alphabet 〉 , feeders and pastors of the human herd, this flock of reasonable creatures which are fed with this rational milk. And so in Eustathius on Homer 〈 in non-Latin alphabet 〉 , they that exercise this trade of feeding men, (as shepherds feed their flocks,) which have therefore so ordinarily that title of 〈 in non-Latin alphabet 〉 Pastors.
[ b] V. 6. It is contained ] The word 〈 in non-Latin alphabet 〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author. So in Erotian's Medicinal Lexicon, in the word 〈 in non-Latin alphabet 〉 is a word which is to be met with in the author and place which he there cites. Here it is used Impersonally, as 〈 in non-Latin alphabet 〉 (see Mar. 14. Note. d.) and so 1 Mac. 15. 2. & 2 Mac. 9. 18. Accordingly 〈 in non-Latin alphabet 〉 is used for any place cited out of the Scripture, Act. 8. 32.
[ c] Ib. Elect ] By occasion of this word 〈 in non-Latin alphabet 〉 elect, in this place, it will not be amiss to give an account, once for all, of the use of that and the like words generally in the Scripture. To begin with the Old Testament first; the Hebrew word which must especially be taken notice of is 〈 in non-Latin alphabet 〉 probavit, examinavit, elegit, to approve, examine, choose. From whence is the Noun 〈 in non-Latin alphabet 〉 , directly answerable to 〈 in non-Latin alphabet 〉 elect here, taken Adjectively: And therefore Prov. 7. 3. where the Hebrew hath 〈 in non-Latin alphabet 〉 , and our English render rightly from thence, The Lord trieth the hearts, the Septuagint read 〈 in non-Latin alphabet 〉 , hearts elect before the Lord. This word 〈 in non-Latin alphabet 〉 is from hence taken by them to signify, 1 any choice person fit for employment, especially for war, and from thence is used 1 Mac. 4. 1. for a choice party, 〈 in non-Latin alphabet 〉 , a thousand of the choice, that is, best horse-men, and Exod. 14. 7. chosen chariots; and so the left-handed men, that were such excellent archers, Jud. 20. 16. are 〈 in non-Latin alphabet 〉 chosen men; and Psal. 78. 31. the chosen men, that is, the soldiers, or military men; and accordingly the word doth signify a young man, who is fittest for military and such other employments. Thus 1 Sam. 8. 16. 〈 in non-Latin alphabet 〉 we render your goodliest young men, (which the Septuagint mistaking, and reading 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 , render 〈 in non-Latin alphabet 〉 your herds) and Deut. 32. 25. it is clearly taken for young men in opposition to maidens, 〈 in non-Latin alphabet 〉 saith the Targum. But the notation which is most primitive and literal to it, is that of choice, or chosen, as that notes the best, and those that are upon trial found fit to be preferred before others, as every 〈 in non-Latin alphabet 〉 chosen man in Israel, 2 Sam. 6. 1. And David gathered together all the chosen men in Israel, all that were fit for the militia: and indeed by a Metalepsis it was that it came to signify a young man, because the age was determined, after which (and not before) a man was thought fit for that employment; and so the choice men, or those of the militia, were consequently those of such an age; and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈 in non-Latin alphabet 〉 (which the Targum reads 〈 in non-Latin alphabet 〉 of his young men ) the Septuagint reads 〈 in non-Latin alphabet 〉 , a choice person about him. Thus again from men is the word brought to be applied to things, as Gen. 23. 6. 〈 in non-Latin alphabet 〉 in the choice of our sepulchers: 〈 in non-Latin alphabet 〉 , say the Targum, in the fairness, that is in the fairest and best of them. So Deut. 12. 11. your choice vows, or the choice of your vows, and Esey 22. 7. the choicest valleys, and so Ecclus 24. 15. 〈 in non-Latin alphabet 〉 , the choicest, or best myrrh; and (to add no more) Isa. 28. 16. from whence the words in S. Peter are cited, the 〈 in non-Latin alphabet 〉 , choice stone, here, is there justly rendered a tried stone, the Hebrew 〈 in non-Latin alphabet 〉 signifying this trying and fitting it for the place where it was to be set, viz. for the corner, to which, being the principal place of the whole building, that stone that was truly fit upon trial, is truly said to be a precious corner-stone, in the words following both there and here. Besides 〈 in non-Latin alphabet 〉 , there is also another word very near it, which is oft used in this sense: the Hebrew 〈 in non-Latin alphabet 〉 , which signifying to make pure and clean, signifies also elegit to choose, and then the Noun 〈 in non-Latin alphabet 〉 from thence is rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 pure, clean, elect promiscuously, and elect as that signifies the best of the kind. So 〈 in non-Latin alphabet 〉 , a crammed fowl, saith Buxtorf, and 2 Sam. 22. 27, with the pure thou shalt be pure, which the Greek reads 〈 in non-Latin alphabet 〉 , with the elect thou shalt be elect. As the Arabic 〈 in non-Latin alphabet 〉 which signifies to clarify and purge, signifies also to choose, to set apart, to design to an office, as of David, Psal. 78. 70. and of the Disciples, Act. 1. 2. In the New Testament we have the Verb 〈 in non-Latin alphabet 〉 , the Substantive 〈 in non-Latin alphabet 〉 , and the Adjective 〈 in non-Latin alphabet 〉 . The Verb signifies to prefer one before another, either in the bestowing of undeserved favors, or designing to an office. In the first sense, Mar. 13. 20. 〈 in non-Latin alphabet 〉 , they whom God had chosen, that is favored before others, to wit, the believing Jews, who should be delivered out of that destruction which lay so heavy upon 〈 in non-Latin alphabet 〉 all flesh, that is, the whole Jewish nation: And that the Christians of them were designed to this favor, see Mat. 24. Note g. out of Josephus, by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised, by which means all the Christians in the city got out of it to some other place, so that when Titus came some months after to the fatal siege, there was not one Christian remaining in it. So Joh. 15. 16. You have not chosen me, but I have chosen you, that is, 'It is not you that have begun to me, that were first in your expressions of kindness and favor to me, but I to you. And so v. 19. I have chosen you out of the world, that is, allowed you this favor of taking you out, discriminating you from the rest of the world, by taking you nearer to my self then I have done other men. So Act. 13. 17. speaking of God's favor to the Israelites beyond all other people, he saith, 〈 in non-Latin alphabet 〉 , he chose our fathers, and exalted the people, &c. according as they are called 〈 in non-Latin alphabet 〉 his chosen, Ecclus 46. 1. and Jerusalem 〈 in non-Latin alphabet 〉 a chosen city, c. 49. 7. So 1 Cor. 1. 27, 28. and in the parallel place, James 2. 5. God hath chosen the foolish, weak, despised things, that is, persons of the world, and 〈 in non-Latin alphabet 〉 the poor of this world, that is, revealed the mysteries of the Gospel unto them, allowed them that favor above learned, proud Grecians; and so Ephes. 1. 4. 〈 in non-Latin alphabet 〉 , hath chosen us in him, is God's bestowing upon us that favor of being Christians, of revealing his Gospel to us, making known the mystery in Jesus Christ, v. 9; a favor much beyond any vouchsafed to the former ages. For the second sense of designing, or choosing, to some office, so it is Lu. 6. 13. 〈 in non-Latin alphabet 〉 , out of the number of Disciples sequestering twelve for Apostles. So Joh. 6. 70. and 13. 18. Act. 1. 2, and 24. And so the Apostles designing Stephen to the office of Deacon, 〈 in non-Latin alphabet 〉 they chose him, Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem, Act. 15. 22, and 25. These are all the places in the New Testament wherein the Verb is used (unless those two to another matter, Mary's choosing the better part, and the guests choosing the uppermost places) and in all these the Context shows the meaning and use of it, when it is spoken of God, that it belongs either to some special undeserved favor of God, peculiarly that of revealing the Gospel, or to his designation to some peculiar office, especially that of Apostleship. Proportionable to these two notions of the Verb, is that of the Substantive 〈 in non-Latin alphabet 〉 , in respect of the undeserved favors, freely afforded one before another, so as we are said to choose when no obligation lies upon us, and to be obliged, when we cannot choose. So we have 〈 in non-Latin alphabet 〉 according to election, Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder, and 〈 in non-Latin alphabet 〉 God's purpose in that respect, his free determination to prefer the Jews, that should come from Jacob, before all other people, particularly before Esau 's progeny, the Edumaeans. So Rom. 11. 5. 〈 in non-Latin alphabet 〉 , the remnant according to the election of grace, that is, the remnant that should have the favor to be left or reserved, according to the rule observed in the Gospel, the humble, pious Jews, that believed the Gospel, when the rest stood out and were destroyed; which, though a reward of their repentance and faith, was yet an act of free mercy in God, thus to accept of their repentance. And so v. 7. the election hath obtained, that is the believing Jews, the remnant which had that free undeserved favor from God above the rest. And v. 28. of the Jews again, that they were 〈 in non-Latin alphabet 〉 , beloved according to the election, that is, beloved in respect of the undeserved promises of peculiar favor made to that people for Abraham's sake. So 1 Thess. 1. 4. 〈 in non-Latin alphabet 〉 , your election from God, that is the great favor of God, so unexpected to the Gentiles, to have Christ and the Gospel made known unto them, and 2 Pet. 1. 10. where they are advised to all diligence 〈 in non-Latin alphabet 〉 to confirm or ascertain to themselves 〈 in non-Latin alphabet 〉 their calling and election, that is, that special favor vouchsafed unto them, to retain to Christ, to be Christians first, and then to be that peculiar remnant to whom those special promises were made, and in whom they should be fulfilled, when all the rest of that people should be destroyed. One only place more there is wherein this word is used, Act. 9. 15. where God saith of Saul, 〈 in non-Latin alphabet 〉 , he is to me a vessel of election, which seems to refer to the second notion of choosing, viz. to that office of the Apostleship. Lastly for the Adjective 〈 in non-Latin alphabet 〉 , that is proportionable to the use of the word in the Old Testament, for the choicer sort of men approved of by God, preferred before others in that respect; as Mat. 20. 16, and 22. 14. Many are called, but few are chosen, 〈 in non-Latin alphabet 〉 , there are many that retain unto Christ, many Christian professors, but few special laborers in the former place; few fit to be received at his table, few penitent sincere believers, in the latter, see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jews to be 〈 in non-Latin alphabet 〉 , the chosen of God, one that had exactly approved himself to God and that in an eminent manner, and so should in any reason be delivered by him. Thus in this place, where Christ is compared to a corner-stone, he is called (however he be rejected by men ) 〈 in non-Latin alphabet 〉 , elect with God, v. 4, and 6. a choice approved special stone in the estimation of God, and therefore 〈 in non-Latin alphabet 〉 precious also in both places. And so perhaps when the Christians, to whom he writes, are called by him 〈 in non-Latin alphabet 〉 a choice sort of people, v. 9. And so all the other phrases joined with it do import. Thus it is frequently used, as in the Old Testament for a soldier, so in the New in an Evangelical sense for one of Christ 's militia, a believer, a Christian, a faithful servant of his, as they that are such differ from all others, unbelievers and crucifiers of Christ. Thus 〈 in non-Latin alphabet 〉 , Mat. 24. 22, 24, 31. and Mar. 13. 20, 22, 27. Luc. 18. 7. all in the same notion, to signify believers or Christian Jews that had that promise, that they should escape out of those calamities that fell on that whole nation, the 〈 in non-Latin alphabet 〉 the saved, Luc. 13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. (though O Ecolampadius leave it out in his Translation, yet extant in the Roman Edition) 〈 in non-Latin alphabet 〉 , God calls many, or rather all, but there are few elect: for there are few that escape, or are fit to be chosen or approved by God: so that it is God's part to call, but ours to be elect or not: which supposes the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the saved and the elect to be all one, and both those the Christians that Mat. 24. 22. are said 〈 in non-Latin alphabet 〉 to escape and to be 〈 in non-Latin alphabet 〉 elect, viz. those that in that great tribulation that overwhelmed the Jews did yet escape and survive. Thus again in that general notion for believers and Christians, Rom. 8. 33. 〈 in non-Latin alphabet 〉 ; Who shall lay anything to the charge of God's elect? bring any charge against the faithful servants of Christ, the lovers of God, v. 28. So Rufus 〈 in non-Latin alphabet 〉 , elect in the Lord, Rom. 16. 13. a special believer, certainly without any relation to any particular decree of God's concerning him, which could not appear concerning his person, (Of the 〈 in non-Latin alphabet 〉 the elect Lady, 2 Joh. 1. and her 〈 in non-Latin alphabet 〉 elect sister, v. 14. see Note on 2 Joh. a.) and therefore must be so interpreted as to denote that which was discernible in him, viz. his faith and Christian behavior. So 〈 in non-Latin alphabet 〉 , as the elect of God, Col. 3. 12. that is, as faithful, approved disciples and servants of his; and 2 Tim. 2. 10. I suffer all for the elect, that is, the Christian believers, for the advancement of the Gospel; and Tit. 1. 1. 〈 in non-Latin alphabet 〉 , for the faith of the elect of God, that is, of the sincere, converted Christians, or believers, in opposition to all the rest of the unbelieving world, as 1 Tim. 5. 21. 〈 in non-Latin alphabet 〉 , the elect Angels, are those that did not apostatize, but continued faithful and obedient to God; and 1 Pet. 1. 1. 〈 in non-Latin alphabet 〉 the elect strangers, that is, the believing Jews that sojourned in that country. And this seems the more clear by Apocal. 17. 14. where 〈 in non-Latin alphabet 〉 , the called and elect and faithful, are joined together as words of the same importance; and if there be any difference, then is 〈 in non-Latin alphabet 〉 faithful to be looked on as an higher degree then 〈 in non-Latin alphabet 〉 elect, as that then 〈 in non-Latin alphabet 〉 called. For that they should be so called to denote the order of time, 〈 in non-Latin alphabet 〉 before 〈 in non-Latin alphabet 〉 faithful, as Election from the beginning before Faith in time, will not be agreeable to the place, because then 〈 in non-Latin alphabet 〉 , being called, must be in order before Election, which cannot be affirmed. The short is, that the word notes generally somewhat of eminence above other men, of difference from them, as the believer or Christian excels and differs from all that are not such, and so the sincere from the formal professor or hypocrite; and that is all the notation of it. Agreeable to which is that of Phavorixus, 〈 in non-Latin alphabet 〉 , the word signifies one that differs from other men, or is preferred before them, because he hath some choice works above those others. And in Hesychius, 〈 in non-Latin alphabet 〉 (for which the ordinary Copies read corruptly 〈 in non-Latin alphabet 〉 , it notes famous, honorable, a person of approved excellence, value and esteem.
[ d] V. 8. Appointed ] The word 〈 in non-Latin alphabet 〉 , to put or set, is ordinarily used for appointing or ordaining, and being applied to God, or spoken indefinitely, doth oft signify his Decree or destination. Thus Joh. 15. 16. 〈 in non-Latin alphabet 〉 , I have appointed you, as harvesters to go abroad in all the world, and bring in converts to heaven. So of Christ, Act. 13. 47. 〈 in non-Latin alphabet 〉 , I have set, that is appointed or decreed, thee a light for the Gentiles. So 1 Thess. 5. 9. 〈 in non-Latin alphabet 〉 , God hath not set us, that is, decreed, determined us, to wrath or destruction, (as he doth those whom for their obstinate course in sin he forsakes, and no farther calls them to repentance) but for the obtaining of salvation; that is, hath decreed to call us to the knowledge of the truth by the preaching of the Gospel, and so to repentance and reformation here, the means to attain eternal salvation hereafter, if we do not resist and evacuate his gracious calls and admonitions. And so without question it is to be understood here, that of the 〈 in non-Latin alphabet 〉 , of them that disobey the word, or Gospel, of Christ, and so 〈 in non-Latin alphabet 〉 fall or bruise themselves, or (if the comma, as it is in the ordinary Copies, be placed after 〈 in non-Latin alphabet 〉 the word, not before it) 〈 in non-Latin alphabet 〉 , fall and bruise themselves at the word, 〈 in non-Latin alphabet 〉 disobeying and rejecting it when it is preached to them, it may truly be said, 〈 in non-Latin alphabet 〉 , that they were ordained thereunto. And of that there are two possible interpretations, both agreeable to analogy of faith; first, that the 〈 in non-Latin alphabet 〉 , they that disobey the Gospel, that stand out obstinately against it, 〈 in non-Latin alphabet 〉 , were decreed and appointed by God to stumble and fall at that stone, that is, to be bruised and ruined by this means, to be destroyed among the crucifiers, and condemned with them hereafter, it being most just with God, that they that will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should be for their obstinacy condemned; and so much the worse for it, as the Gospel is said to be the savor of death to them that perish, or go on still in their destructive courses, and as Christ is said by Simeon Luc. 2. 34. 〈 in non-Latin alphabet 〉 to be set, that is, decreed by God (the same that 〈 in non-Latin alphabet 〉 to be set or ordained here) for the falling of many in Israel, that is, of those that believe not on him. This is the most obvious sense of the words by referring 〈 in non-Latin alphabet 〉 , to which, to 〈 in non-Latin alphabet 〉 , stumble, or fall, at the word, & interpreting the fall of the mischief, not the sin, (which is noted by 〈 in non-Latin alphabet 〉 disobeying ) that they incur by this means. But if (as others conceive) the 〈 in non-Latin alphabet 〉 disobedience be that to which they are said to be ordained, yet may that be taken in a commodious sense also, That the Gospel was designed by God to be of such a temper, and the profession of it mixed with so many persecutions, that none of the proud, worldly-minded men (represented by the stony and thorny ground in the Parable) none but the humble and honest heart could lay hold on it. But the former sense is most agreeable to the Context, v. 7. where Christ is said to be a stone of offense 〈 in non-Latin alphabet 〉 to the disobedient; which must needs signify the fall and mischief of the disobedient, not their disobedience simply, to be the thing here spoken of, and to which they are said to be appointed, ver. 8. However it is clear that here can be no proof or testimony of any absolute, irrespective decree of God either for sin, or without sin for punishment: for if sin, disobedience, should be decreed or ordained by God, then disobeying would be a compliance with his ordination or will, and thereby cease to be sin (which is a resisting of his will:) and for punishment, that cannot here be supposed to be without sin, the sin of disobedience, or infidelity, being here named, upon which they are ordained to that punishment, and not without respect unto it.
[ e] V. 9. A peculiar people ] What 〈 in non-Latin alphabet 〉 signifies here, must be discerned from Exod. 19. 6. whence it is taken (though the words are removed out of their place, and these, which are there before the royal priesthood, here placed after it.) The Hebrew reads there 〈 in non-Latin alphabet 〉 , which is literally, you shall be to me a treasure, or 〈 in non-Latin alphabet 〉 , anything that is laid up and preserved most carefully. The Greek render it there more according to the sense, 〈 in non-Latin alphabet 〉 , ye shall be unto me a special, or peculiar, people, as that phrase is used and rendered Tit. 2. 14. And though the Apostle here doth not use that whole phrase, yet he takes 〈 in non-Latin alphabet 〉 people from thence, and for the word 〈 in non-Latin alphabet 〉 , he renders it from Mal. 3. 17. 〈 in non-Latin alphabet 〉 for an acquisition, or possession; for so there that speech of God's, 〈 in non-Latin alphabet 〉 , which I make a treasure, or 〈 in non-Latin alphabet 〉 (that is lay up tenderly and carefully, and, as it follows, spare as one spareth his son that serveth him) is rendered in the Greek, 〈 in non-Latin alphabet 〉 , which I make for an acquisition, or treasure. What the word