Annotations on the New Testament
[ 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.
THE [note a] SECOND EPISTLE GENERAL OF PETER.
[ a] THat this second Epistle of S. Peter was not at first received in the Church of Christ with so universal an agreement and consent as the former, may be concluded from Eusebius and others of the Ancients. But that either it was not received into the ancient Canon, or not acknowledged to be written by that Apostle, is the too hasty affirmation of some few later writers. For the confirming of which, because the posthumous Annotations of the most learned and judicious Hugo Grotius (a person which hath deserved so extremely well of this last age) have offered a special argument, it will not be amiss briefly to consider it. It is this; Peter, as all know, died under Nero; but this Epistle, as it is there suggested, at least the third Chapter of it, was written after the destruction of Jerusalem. This is attempted to be thus proved: because no Christian ever believed that the end of the world would come till after the destruction of the Jewish state (but that soon after that it would come, was the opinion of many;) whereas, saith the objection, the writer of this Epistle arms his readers with patience in expectation of the last day, if it came not so soon as they expected. Hereupon the conclusion there is, that Simeon, the Bishop of Jerusalem next after James, is probably to be deemed the writer of this Epistle, who lived after the destruction of Jerusalem, till Trajan 's time, and then was crucified. To make this good, these inconveniences are presently foreseen, which this opinion must necessarily fall upon. One from the beginning of the Epistle, where he is styled Simon Peter, (which cannot belong to Simeon Bishop of Jerusalem, who was not called Peter ) and 〈 in non-Latin alphabet 〉 Apostle of Jesus Christ, which as little belongs to Simeon, whose predecessor James in his Epistle styles himself no more then 〈 in non-Latin alphabet 〉 a servant of Jesus Christ. A second from c. 3. 15. where he calls the Apostle Paul 〈 in non-Latin alphabet 〉 , our beloved brother. To these inconveniences the only expedient that is there offered is this conjecture ( Puto titulum fuisse, &c.) that the word 〈 in non-Latin alphabet 〉 Peter should be left out in the Title, and so likewise the word Apostle, and so the form be reduced to that of James and Jude, 〈 in non-Latin alphabet 〉 , Simeon the servant of Jesus Christ; and so likewise that the words rendered, our beloved brother, were not in the ancient Copies. But of this there is not pretended any color of authority from any ancient Copy, but only, Credo it a comperturum si quis antiquiora quàm nos habemus Epistolae hujus exemplaria invenerit I believe that he which shall meet with more ancient copies then those which we now have, will find it thus. Which as it is an acknowledgment that no copy which we now have favors this conjecture, and so that it is deprived of all authority or probable ground, so it is an evidence of the infelicity and great injury done to learned men, whose notes and all their most sudden conjectures, which never past the Authors review, or second, maturer thoughts, are indifferently put together, and set out by others after their death. For it is not imaginable that that most judicious learned man, who was so great a master of reason, and so seldom or never assumes to put off any opinion of his own upon his own Puto and Credo, thoughts and beliefs, or conjectures, should thus leave out words and expressions upon his own fancy, without any pretence of any one Copy to assist him. This will be yet more strange, if it be remembered first, that ch. 3. 1. this is said to be a second Epistle, written much to the same purpose with the former, which is very agreeable to S. Peter 's being the Author of it, the former being wholly bent to fortify the Christian sufferers in their constancy against the baits and seductions of the Gnostics, but can no way be competible to Simeon the Bishop of Jerusalem, of whom no records of those times tell us that he ever wrote any, and of whom it is not by those Annotations pretended that he wrote two Epistles. Secondly, that ch. 1. 16, 17. there is a whole passage which cannot possibly belong to Bishop Simeon, but signally doth belong to the Apostle Peter, that of having been on the holy Mount with Christ, and hearing those words, This is my beloved son, &c. which certainly belongs to the Transfiguration, Mat. 17. where only Peter and James and John were present with Christ. And it is as strange, which on those verses is said in those Annotations, first, that these words must not be referred to the Transfiguration on Mount Tabor, but to that other passage, Joh. 12. 28. (whereas H. Grotius in those Annotations (which are known to he his) on Mat. 17. distinctly applies the words to that on Mount Tabor.) And secondly, that when the voice Joh. 12. 28. was in the other words, 〈 in non-Latin alphabet 〉 , I have glorified, and will glorify again, it is there suggested, that the words, This is my beloved son, &c. were put in by some scribes who took the Epistle for S. Peter 's. For which again there is not the least proof offered from any Copy ancient or modern: So unhappy are all those conjectures in this matter, and so injurious to him whose name they have assumed to give them authority. 'It is true, there is some show of proof offered there, that the phrase, holy mountain, ver. 18. cannot belong to mount Tabor, being used by the Hebr. only for the mount Moriah where the Temple was. But that argument is of small validity, because though Moriah be ordinarily styled the holy mountain, and no other vouchsafed that title by the Jews, because of God's presence peculiar to the Temple, which gave it the title of holiness; yet it is certain that other places, where God hath appeared to be present by his Angels, have by the Jews and God himself been acknowledged and styled holy (as when Moses is commanded Act. 7. 33. to put off his shoes, for the place where he stands is holy ground) and it is evident that that glorious appearance, and cloud, and voice at mount Tabor were evidences of this presence, which might therefore, by analogy with the Sacred style, denominate it an holy mountain. To this purpose it is farther evident that S. Jude ver. 18. speaking of the scoffers that should come in the last time, walking after their own lus •• ▪ cites that prediction from the Apostles of our Lord Jesus Christ, ver. 17. where it is reasonable to believe that this Epistle ch. 3. 3. is referred to, (as indeed a great part of the argument of this Epistle is there made use of:) for in it those very words are met with, (and are not so in any other Apostolic writing) Knowing this first, that there shall come in the last days scoffers, walking after their own lusts. From all these premises considered, it is abundantly clear, that if there be truth in this Epistle, (which they that acknowledge it a place in the Canon, and only question its being written by S. Peter, cannot well be allowed to doubt of) or if S. Jude say true, then S. Peter was the Author of it: For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed, the title of Simon Peter, the addition of an Apostle of Jesus Christ, the mention of a former Epistle, the having been with Christ on mount Tabor, the being called an Apostle of Christ by S. Jude; all which in all copies stand unmoved, to secure the authority of this Epistle, and to convince us of the Author of it. As for the argument taken from the time of S. Peter 's death before the destruction of Jerusalem, &c. it is void of all force. For, (to grant all the former parts of it, that S. Peter died under Nero, that that was before the destruction of Jerusalem, that all Christians expected that destruction before the end of the world; ) First, it doth not follow, that if this Epistle were written by Simeon, it shall therefore fall to be after the destruction of Jerusalem: for James the first Bishop was put to death, and so Simeon succeeded in that See, 8 years before the destruction of Jerusalem, and 5 years before the death of S. Peter. Secondly, it is not true which is suggested in the argument, and on which one thing all the validity of it depends, that this Epistle was written after the destruction of Jerusalem. And for the only proof of that, taken from hence, that the Author of this Epistle arms his readers with patience in expectation of the last day, that is as far from truth also, there being no word in this Epistle to that matter. One passage there is which refers to the end of the world, chap. 3. ver. 7. but not as approaching or conceived by any to approach: But the other passages of the coming of the day of the Lord as a thief, and the like, belong all to that judgment on the Jews, expressed in like phrases by Christ, Mat. 24. and by the Apostles in their Epistles, and not to the day of universal doom or destruction of the whole world, (see chap. 3. Note d.) Having thus answered the pretensions against the Author of this Epistle, it remains that we inquire of the time of writing it, which by c. 1. 14. may justly be concluded to have been a little before his death, and that in the time of his last danger before his Martyrdom, from the evident approach whereof, or revelation concerning it, he affirms himself to know that the time of his putting off this his tabernacle, that is, his death, 〈 in non-Latin alphabet 〉 , is very suddenly to come, very near at hand. That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero, to defend, and comfort, and confirm the Church that was persecuted there, hath been reasonably concluded by Chronologers. And in this year, Anno Chr. 67. about the beginning of October, they are both thought to be cast into prison, and soon after put to death. And then this is the most probable time for the writing this Epistle; which being so near the war, on which followed the destruction of the Jews, it is evident what occasioned the writing of this Epistle (and S. Jude 's, which being on the same subject must be dated about the same time) viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with, by the destruction of their persecutors. The certainty of which he declares, as also the reasons of its being thus long delayed, and the undiscerniblenesse when it comes, fortifying them also against the infusions of the Gnostics, who took advantage of the continuing of their persecutions so long, and much solicited and assalted the constancy of the afflicted Christians; of whom he therefore warns them, and that by foretelling that they should be soon destroyed also, and all that were corrupted by them.
CHAP. I.
1. SImon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and our Savour Jesus Christ;]
[Paraphrase] 1. Simon, by Christ, whose disciple I was, surnamed Peter, and by him after, with others, sent by commission to preach the Gospel, to all the Jews wherever they are dispersed, (see 1 Pet. 1. 1.) which have received the faith of Christ, (and in that respect are as valuable in God's sight as we the Apostles of Christ) that faith, I say, whose object is the righteousness of Christ our God and Savior, either as that signifies his way of justifying men now under the Gospel (see note on Rom. 1. b.) or as it may note his fidelity and justice in performing what he hath promised us in the Gospel:
2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,]
[Paraphrase] 2. I salute you, and wish you all that felicity, which I promise myself you will enjoy by the receiving of the faith, and by your experience and evidence of God's goodness and faithfulness to you in Jesus Christ:
3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and [note a] virtue:]
[Paraphrase] 3. According as he of his goodness, and by exercise of his controlling omnipotent power, hath afforded us all things that pertain to felicity hereafter, or to piety here, by means of our faith, and profession or acknowledgment of Christ, who hath revealed himself unto us, and called us into his school, by most convincing arguments of his authority and mission from heaven; first by that glorious act of the holy Ghost's descending upon him, and the angel saying from God [This is my beloved son, in whom I am well pleased,] (For that that is the meaning of the word Glory, see note on Mat. 3. k. Rom. 9. c.) secondly, by his miracles which he did among men here, and by his Apostles ever since:
4. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of the divine nature, having escaped the [note b] corruption that is in the world through lust.]
[Paraphrase] 4. By which two, as evidences and engagements of the truth of them, huge promises have been made over to us of a most glorious and valuable nature, on purpose to allure and attract you to all divine purity, by receiving the faith of Christ, and forsaking that abominable course of unnatural lusts, and other like sins, which through the sect of the Gnostics is now become so common and ordinary among the professors of Christianity, (see note on c. 2. a.)
5. And besides this, giving all diligence, add to your faith virtue; and to virtue [note c] knowledge;]
[Paraphrase] 5. In respect of whom it i • necessary that you be very careful and diligent, that constancy, courage, perseverance (see note a.) be superstructed on your profession of the Christian faith; that knowledge of mysteries be joined to that courage, and that it supplant it not;
6. And to knowledge temperance; and to temperance patience; and to patience godliness;]
[Paraphrase] 6. That strict continence be one thing that accompanies that knowledge; then to that continence, in avoiding the pollutions of the flesh, to which the Gnostics would seduce you, under pretence of mysterious knowledge; and a cheerful patience, or resolution of bearing whatsoever may fall on you from the enemies of your profession, whether Jews or false heretical Christians; to that patience, piety and frequenting of the public service of God, not giving over the assembly, as some of the Hebrews did, Heb. 10. 15. to avoid persecution;
7. And to godliness brotherly kindness; and to brotherly kindness charity.]
[Paraphrase] 7. Then to your piety, kindness to all your fellow Christians (contrary to the fiery contentions and factions among them, caused by the Gnostics;) and to that kindness to your fellow-Christian, perfect charity to all men, even your enemies and persecutors.
8. For if these things be in you and abound, they make you that you shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ.]
[Paraphrase] 8. For the practice of these virtues, especially if they be in you in any eminent degree, will render you good and faithful servants of Christ, and such as becomes your Christian profession.
9. But he that lacketh these things is blind, and cannot see far off, and hath forgotten that he was purged from his old sins.]
[Paraphrase] 9. And he that falls back into any of those sins, contrary to those virtues, is like a purblind man that cannot see things that are at a distance from him, thinks (through this fault in his eyes, or forgetfulness in his understanding) that Christianity may give him liberty and license, (as the Gnostics say it doth) whereas it was not long ago that Christianity called him out of these pollutions, and wrought this purification upon him, which is directly contrary thereunto.
10. Wherefore the rather, brethren, give • diligence to make your [note d] calling and election sure: for if ye do these things, ye shall never fall:]
[Paraphrase] 10. This, brethren, must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians, and designing you deliverances, effectual to you. This must be done by your vigilancy over yourselves, that you relapse not into those former sins from which you came out at your conversion to Christ: which if you do, you shall never miscarry, or forfeit that great benefit of being Christians, and of being that remnant that should now be delivered, when the rest of the Jews that believe not shall be destroyed.
11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.]
[Paraphrase] 11. For by this means you shall be capable of being the men of which the kingdom of Christ shall be made up, that kingdom which begins in the vengeance executed on the unbelieving impenitent Jews, and in delivering the believers, and shall last most gloriously forever in subduing of enemies, and delivering of disciples.
12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.]
[Paraphrase] 12. The vastness of your concernments herein makes me thus solicitous to inculcate these things unto you: not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdom here on earth, viz. by coming in vengeance on the obdurate, and delivering the constant persevering Christians; for I am sure you have been taught it over and over again, and sufficiently instructed and satisfied in the truth of it.
13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance:]
[Paraphrase] 13. But I think it not amiss, as long as I live in this world, or in this flesh, to be your remembrancer, and refresh these notions, stir up that knowledge which is already in you:
14. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shown me.]
[Paraphrase] 14. Knowing that the time of my dissolution now suddenly approacheth, according as Christ, when he foretold of some that should survive this coming of his to the destruction of the Jews, (which now I speak of) gave an intimation to me that I should not, Job. 21. 18, 22. and positively affirmed that I should be crucified, as ere long I expect to be.
15. Moreover I will endeavor that you may be able after my decease to have these things always in remembrance.]
[Paraphrase] 15. And therefore I being to dy before this comes to pass, but many of you likely to live to see it, it is my duty and purpose by this Epistle to fix it in you, that when I am dead and gone, you may remember this certain truth of Christ's kingdom, and coming to destroy the Jewish unbelievers and crucifiers, and to preserve and rescue the believers among them (see c. 2. 9.)
16. For we have not followed cunningly-devised fables, when we made known unto you the power and [note e] coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.]
[Paraphrase] 16. For they are not fancies or deceivable arguments upon which we have grounded this doctrine concerning Christ's coming in power to the destruction of his enemies, and rescuing of believers, but the very things which we saw adumbrated, and heard discoursed on by Moses and Elias (see note on Mat. 17. a. and Luc. 9. 31. note c:) when I and James and John were with Christ on Mount Tabor, and saw the Majesty that was instated on him at his transfiguration, Mat. 17.
17. For he [note f] received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased.]
[Paraphrase] 17. For at the time of his receiving that Majesty from the Father by way of vision, foretelling what should soon be instated on him, there was a voice which came out of that shining cloud, Mat. 17. 5. and with it these words, Thou art my beloved Son, &c. which signified God's design of instating the kingdom on him.
18. And this voice which came from heaven we heard, when we were with him in the holy mount.]
[Paraphrase] 18. And I also with James and John heard this voice which came out of the cloud, Mat. 17. 5. being then with him on that mount, where he was transfigured, and which by the evident presence of God by his Angels there became an holy place: see note on the Title of this Epistle.
19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the [note g] day-star arise in your hearts:]
[Paraphrase] 19. And beside these adumbrations by way of vision in the mount, we have many prophecies in the Old Testament concerning this matter, v. 12. of the destruction of the Jews, and preserving of a remnant, which together with Christ's predictions Mat. 24. are yet a more firm, sure, infallible argument to us then any other. And 'tis well done of you to study and observe these prophecies, which may stay your hearts in this state of affliction and persecution, until that day of your deliverance come, or till the forerunners of it, Luk. 21. 28. begin to show themselves unto you.
20. Knowing this first, that no prophecy of the Scripture is of any private [note h] interpretation.]
[Paraphrase] 20. This being a principle known to all, that no Scripture-prophecy is without particular mission and appointment from God; that which the prophets there have foretold being not the suggestions of their own spirits, what they thought good, but what God inspired and moved them to, by his Spirit's coming upon them.
21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost.]
[Paraphrase] 21. For none of the prophets of any time have undertaken that office on their own heads, or prophesied their own fancies or persuasions, but all the Scripture-prophets have been men called and sent by God on his messages, and inspired and instructed by the holy Spirit of God, every word which they have delivered. And therefore you cannot run any hazard in depending upon that which they have foretold shall come to pass in these, which they called the last, days, Joel 2. 28, 30, 31, 32. and in many other places.
Annotations on Chap. I.
[ a] V. 3. Virtue ] The word 〈 in non-Latin alphabet 〉 virtue, beside the ordinary known notion of it for prubity of manners among men, as the generical word that contains all moral and Christian virtues under it, (in which sense it is used Phil. 4. 8.) doth in this Chapter signify two things, very distant from one another, and both of them differing from this. In this verse it signifies the power of God which he shown in Christ, especially the miracles which he was enabled to work: and so 'tis here joined with the glory; whether the descent of the Holy Ghost on him and on the Apostles (which is ordinarily called Shechina and 〈 in non-Latin alphabet 〉 glory, see Mat. 3. c.) or whether the glory that shone in his works and doctrine be meant by it. So 1 Pet. 2. 9, 〈 in non-Latin alphabet 〉 the virtues (in the Plural) of him that called us out of darkness into this great light, that is, his miraculous power, divine actions and words together. But then in the 5 th verse of this Chapter, the word seems to have yet a third notion, and belonging there evidently to men, not God, as here, it cannot yet be fitly interpreted by that word Virtue, which is the general comprehensive title of all virtues; for many of them are after named, as continence, patience, &c. and required to be superstructed upon this of 〈 in non-Latin alphabet 〉 virtue, which would not be so proper: but it seems rather to signify (in that notion wherein both the Greek 〈 in non-Latin alphabet 〉 and the Latin virtus are often used) 〈 in non-Latin alphabet 〉 , 1 Cor. 16. 13. manhood, courage, or fortitude, in adhering to Christ, Mat. 16. 24. which the Gnostics, against whom he arms them, would so fain rob them of now in time of persecutions; so as in those verses of Euripides,
Fortitude is very useful against afflictions, a man may show virtue in his death. For there fortitude and virtue are all one. And so to their virtue or courage they must add knowledge, that is, that true Christian knowledge, to which their 〈 in non-Latin alphabet 〉 knowledge falsely so styled was opposed; and to that, continence, contrary to their uncleanness and filthiness; and to that, perseverance, &c. just as 2 Cor. 6. 6. after patience in afflictions, ver. 4. and purity, is 〈 in non-Latin alphabet 〉 knowledge: which again that it is set opposite to that pretended of the Gnostics, see the Context there, and Note a. on that Chapter.
[ b] V. 4. Corruption ] 〈 in non-Latin alphabet 〉 corrumpi signifies sometimes to be debauched to sin, particularly, and in the most eminent manner, to those sins against nature, abominable heathen lusts: so 2 Cor. 7. 2. 〈 in non-Latin alphabet 〉 we have corrupted no man, seems to relate to those false teachers, the Gnostics among them, who did thus corrupt and seduce their disciples. Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus, 〈 in non-Latin alphabet 〉 , With whom have I accompanied in adultery, in murder, in drunkenness, in corruption, or pollution? I corrupt, I wrong no man of them all. Thus was Socrates accused 〈 in non-Latin alphabet 〉 , as a deceiver, a debaucher, corrupter of youth; and this the sum of his accusation, 〈 in non-Latin alphabet 〉 , he wrongs and corrupts the young men. So in a narration of Hippolytus in Palladius, of a Christian Virgin put by the tyrannical Judge into a brothel-house, the debauched young men strait came, 〈 in non-Latin alphabet 〉 , to company with her for corruption, that is, to commit all filthiness with her. And so after he that freed her from that house is said 〈 in non-Latin alphabet 〉 to have delivered her from this dishonorable or vile corruption. And so c. 11. 3. So perhaps 〈 in non-Latin alphabet 〉 , Rev. 11. 18. corrupting the earth, see Note c. So Ephes. 4. 22. the old heathen condition is called the old man, 〈 in non-Latin alphabet 〉 , corrupted according to those lusts of deceit, that is, the unnatural lusts of the heathen world, then brought into the Church by the false teachers, the Gnostics. So Jude 10. 〈 in non-Latin alphabet 〉 , in these they are corrupted, noting their corrupt practices contrary to nature. Thus 〈 in non-Latin alphabet 〉 in Ignatius Epist. ad Ephes. is by the Translator rendered Masculorum concubitores, and by Hesychius 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 in the Epistle of Barnabas, in this sense, so vulgar in other Authors. And thus it clearly signifies in this place, (and others of this Epistle ) having 〈 in non-Latin alphabet 〉 in lust added to it, and 〈 in non-Latin alphabet 〉 , that is in the world, referring to those unnatural Gentile practices. So 〈 in non-Latin alphabet 〉 corruption c. 2. 12. is all unnatural filthiness; see Note on Rom. 8. 1. and Note on 2 Pet. 2. b.
[ c] V. 5. Knowledge ] The true notion of the word 〈 in non-Latin alphabet 〉 knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar 〈 in non-Latin alphabet 〉 or gift of the Spirit (see Note on 1 Cor. 1. c. & 1 Pet. 3. c.) and signifies the understanding of the word of God, that is, the Scriptures, in the diviner and more mysterious sublime sense, such as the Judaizing Gnostics pretended to have an abstract of, Rom. 2. 20. called there 〈 in non-Latin alphabet 〉 , such as to which the Jews pretend in their Cabala. So again c. 13. 2. where 〈 in non-Latin alphabet 〉 , all knowledge, is the same with 〈 in non-Latin alphabet 〉 , know mysteries precedent, and differs from 〈 in non-Latin alphabet 〉 , all faith, in this, that 〈 in non-Latin alphabet 〉 , all knowledge, is that more subtle mysterious understanding of the Old Testament, and 〈 in non-Latin alphabet 〉 , all faith, is all kind of Christian faith, even that that hath the gift of miracles annexed to it. So again ver. 8. where 'tis mentioned as an extraordinary gift, and joined with tongues and prophecyings; so c. 14. 6. revelation, knowledge, tongues, prophecy: and from thence it comes to signify 〈 in non-Latin alphabet 〉 the more exquisite knowledge of Christ and the mysteries of the Gospel, as Col. 2. 3. the hidden treasures of knowledge; which is also intimated by 〈 in non-Latin alphabet 〉 , the key of knowledge, Luk. 11. 52. that knowledge which is locked up. So Rom. 11. 33. 〈 in non-Latin alphabet 〉 , the knowledge of God, of which there was such a 〈 in non-Latin alphabet 〉 profundity, and chap. 15. 14. 〈 in non-Latin alphabet 〉 the knowledge of all mysteries. That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it, that it doth 〈 in non-Latin alphabet 〉 , puff up, for so knowledge of mysteries is of all things most apt to do. So ver. 10. that knowledge which another looks on in thee with that reverence, and on occasion of which he, being not able to discern so subtly, comes to sin and perish by reason of thy having and using it, v. 11. So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ, that is, the understanding of that great mystery wherein God exhibited himself to us in the person of Christ incarnate. So when we read 〈 in non-Latin alphabet 〉 abounding, or 〈 in non-Latin alphabet 〉 excelling joined with it, Ephes. 3. 19. and Phil. 3. 8. From these notions of the word it is that the Gnostics of those times took their names, pretending to all secret mysterious understanding of the Old Testament, and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted fancies, as may be seen in Epiphanius. This is mentioned by the Apostle under the title of 〈 in non-Latin alphabet 〉 knowledge falsely so called, 1 Tim. 6. 20. by them called 〈 in non-Latin alphabet 〉 knowledge, and the 〈 in non-Latin alphabet 〉 knowing persons, but, saith he, 〈 in non-Latin alphabet 〉 very falsely so styled by them, and so 'tis acknowledged by Theophylact. And according to this it is that the Apostle Barnabas in his Epistle (those fragments of it • hat are come to us) setting himself distinctly against these Gnostics, that out of the mystical interpretation of the Old Testament brought in many damnable doctrines, (not only the necessity of continuing Circumcision, &c. but the lawfulness of all abominable unnatural filthiness, and withal the denying of Christ 's coming really in the flesh) sets up another 〈 in non-Latin alphabet 〉 , or mystical exposition of the Old Testament, and in that whole Epistle interprets many places of Scripture to the maintaining of Christianity against them. And hence I conceive it is that in this Epistle, which is so wholly designed as an antidote against the Gnostics (as the Epistle of S. Jude also is) and particularly against their abominable filthy practices, the word 〈 in non-Latin alphabet 〉 knowledge is used, not for that 〈 in non-Latin alphabet 〉 of gift of mysterious knowledge, but for the true saving Christian knowledge, in opposition to that pretended to by the Gnostics, and therefore it is here encompassed with virtue on one side, meaning by it courage and constancy in the Faith (see Note a.) so opposite to their doctrine of compliances, and 〈 in non-Latin alphabet 〉 continence on the other side; and the adding of these one to another, courage to their faith, and continence to their 〈 in non-Latin alphabet 〉 knowledge, is by him advised to, on purpose to testify and demonstrate their having forsaken the 〈 in non-Latin alphabet 〉 ver. 4. those abominable lusts, 〈 in non-Latin alphabet 〉 so used in the heathen world, and brought into Christianity by the Gnostics.
[ d] V. 10. Calling and election sure ] What is meant by 〈 in non-Latin alphabet 〉 calling, hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians; and so what by 〈 in non-Latin alphabet 〉 election, Note on 1 Pet. 2. c. that peculiar favor of being the remnant to whom the promises of deliverance belonged, and in whom they should be fulfilled, when the rest of that people, remaining obdurate in their sins, should be destroyed. All the difficulty remaining is to determine what is meant by 〈 in non-Latin alphabet 〉 , to make either or both these firm, or sure. And first, that this refers not to the assaring ourselves of either, that is, to our being confident that we are called or elected, to our acquiring any certainty of belief or firmness of hope in our own minds that we are in the favor of God, which is ordinarily styled certitudo subjecti, the certainty of the subject, may appear by this, that there is in this verse no mention of either faith or hope, or anything in us, but only of calling and election, which are acts of God's favor without and concerning us. The King's MS. reads it indeed with some change, 〈 in non-Latin alphabet 〉 , by your good works to make consolation and election firm to you, where consolation doth more sound to that sense then calling could do. But of that reading it is observable, first, That the ancient Latin, that appears to have read the first part of it as it is in the King's MS. 〈 in non-Latin alphabet 〉 , by goods works, doth not acknowledge the latter, but retains 〈 in non-Latin alphabet 〉 calling, with the other ordinary Copies; secondly, That the word Calling is oft in other places joined with Election, but Consolation never, which is a farther prejudice against this reading; thirdly, That if 〈 in non-Latin alphabet 〉 consolation were retained, yet it must necessarily signify that consolation as it is afforded by God, not as it is in us, his real goodness to us, not our apprehension of it, so that it may agree with 〈 in non-Latin alphabet 〉 election, which we know is God's electing or preferring of us, or the favor done to us by God, without any intimation of our apprehensions. Secondly, this phrase cannot refer to the promises of God, so as to signify our making them sure or firm, for they are certainly and immutably so already, and it is God, not we, that is to make them so, by performing them to us. It remains then that by this phrase 〈 in non-Latin alphabet 〉 to make firm, must be meant that which through the grace of God is in the Christians power by care and diligence to do, viz. to qualify themselves with a capacity of receiving the benefit and fruit of these mercies and favors of Christ, to remove the hindrances which will keep them from being actually beneficial to us, and so to render them firm, that is, effectual to the good of our souls. And all the promises of God being conditional, and our performance of that condition being from us required, that the favors of God bestowed on us, his calling and election, may be effectually such to us, really for our advantage, not our woe, the only way to make them effectual to us is our discharging our parts, performing the condition; and to this it is that our diligence is here required, which cannot be available in anything else. That this is the meaning of the words may appear by the like phrase, Rom. 4. 16. 〈 in non-Latin alphabet 〉 , that the promise may be firm to all the people, which no way refers or looks to their confidence or persuasion of it, nor to the firmness of the promise only, but to the benefit and fruit and effectualness of it to them: so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God, that is, to make good God's promises to the Jews, 〈 in non-Latin alphabet 〉 , to make the promises of the fathers firm, that is, effectual, to exhibit and perform them to them. So Heb. 2. 2. If the word which was spoken by Angels, that is, the Law given to Moses be firm, that is, were performed, failed not of the effect, (without any reference to their persuasion of it,) for so 'tis expressed by what follows, and every transgression and disobedience received a just reward, that is, the breaches of that Law were actually punished. And accordingly here their diligence in making their calling and election firm, is taking care that the mercies of God toward them in calling, and choosing, or preferring them before others, may prove effectual to them, that is, that they may obtain that benefit which was designed them by God in these mercies, and which they certainly shall obtain if they perform what is required of them. Thus in a like phrase, to apprehend, or lay hold on, eternal life, 1 Tim. 6. 12. is but the interpretation of, fight the good fight, going before, the only way to the obtaining of that 〈 in non-Latin alphabet 〉 or reward (like that in the Olympic games) which is given to none but conquerors, being the contending 〈 in non-Latin alphabet 〉 , according to the laws of the agones, fighting and overcoming, which is expressed Phil. 3. 12. by 〈 in non-Latin alphabet 〉 , I pursue, or run, if so be I may obtain.
[ e] V. 16. Coming of our Lord ] That 〈 in non-Latin alphabet 〉 the coming of Christ signifies the remarkable destruction of the impenitent Jews, and deliverance of the believers among them, hath been often shown (see Note on Mat. 24. b.) and particularly that 'tis called his coming with power, Mat. 24. 30. that is, as a King or mighty person. Agreeably to that is here the power and coming of our Lord Jesus Christ, 〈 in non-Latin alphabet 〉 , in this sense of his coming to discriminate between the persecutors and disciples, so that one should be taken, and the other left, Mat. 24. 40. the obstinate obdurate Jews to be utterly destroyed by the Roman Eagles as by Christ 's executioners, and the faithful among them delivered out of that ruin. And to that doth the Context here, and almost all the rest of this Epistle, direct those words; see ch. 3. 1, and 4. All the difficulty will be, how that which here immediately follows, but were eye-witnesses of his majesty, can belong to this particularly. To which I answer, that the word 〈 in non-Latin alphabet 〉 is there set to express that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor, at which Peter was present as an 〈 in non-Latin alphabet 〉 or eye-witness. This is clear from v. 17. by the voice that came out unto him from the magnificent glory (that is, from that splendid cloud, Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of angels, called his glory, Luc. 9. 31, 32.) This is my beloved son, &c the very passage that is there mentioned. Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of (a kind of parable to express) this coming of Christ in this glorious manner against his crucifiers, and for the rescue of all persevering disciples. This appears by these two circumstances; first, by the passage immediately precedent (with which the story of the Transfiguration connects in all the three Gospels where 'tis mentioned,) viz. that he that will save his life, that is, forsake Christianity, to avoid the present pressures, shall lose it, that is, shall be destroyed in that 〈 in non-Latin alphabet 〉 but he that will lose his life for Christ's sake, that is, venture the utmost danger rather then fall off from Christ, shall find, or save, it, that is, be thus delivered, at Christ's coming to execute vengeance on those persecutors: which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews, Luc. 17. 33. And farther, that he that shall be ashamed of Christ, of him shall Christ be ashamed, when he shall come in his own glory, and his Fathers, and the holy Angels, that is, when he comes in this kingdom of his (not only at the day of doom but) peculiarly within the space of the life of some by-standers, as all the Gospels agree in that place, and as at another time Job. 21. Christ saith particularly of S. John, who lived to see it. Of which that he might give them some essay, he had three of them up to the mountain, and was transfigured before them, gave them some glimpse of that future glorious coming of his. The second circumstance to make this appear reasonable, is the business of the discourse which was betwixt Moses and Elias and Christ at that time, which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord, from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes, that Elias must first come? who, saith Malachi, was to come before that great and dreadful day. This S. Luke more particularly mentions, c. 9. 31. 〈 in non-Latin alphabet 〉 , they spake of his exodus, which he was ready to perform at Jerusalem. What this 〈 in non-Latin alphabet 〉 was hath there been said, see Note on Luc. 9. b. viz. Christ's going out of this world, as Moses went out of Egypt, Heb. 11. 22. (which one story gives that title of Exodus to that second Book of Moses so called) and to this is that great day of the Lord resembled Jude 5. being attended first, with the destruction (as of the Egyptians there, the oppressors of him and the people of God, and after of the Israelites themselves that believed not, Jude 5. so) of the Jews here, the crucifiers of Christ, and persecutors of Christians, and withal of all vicious abominable Christian professors, that turn the Gospel into licentiousness; and secondly, with the deliverance of God's people, as there of the children of Israel, so here of all the true Israelites, the faithful disciples of Christ, that stick close to him in despite of persecutors and seducers. In respect of which as Moses was their 〈 in non-Latin alphabet 〉 , savior or deliverer, and a God of vengeance to Pharaoh, &c. and as saviors are said to Judge, Obad. 21. so is this coming of Christ, the coming both of a King and of a Savior, to destroy enemies and deliver friends. Which being the matter of Elias and Moses 's discourse with Christ, at which S. Peter himself was present (& by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume, and Moses he that thus delivered the Israelites cut of Egypt ) S. Peter here may very well mention it, as a demonstrative evidence, by which he was able to make known unto them this power and coming, v. 16. that is, this powerful regal coming of Christ that now we speak of.
[ f] V. 17. Received —] What is meant here by 〈 in non-Latin alphabet 〉 , receiving from God the Father honor and glory, will easily be guessed both by what hath been said Note e. and especially by the 〈 in non-Latin alphabet 〉 , majesty of Christ, of which they are said to have been eye-witnesses. For this verse being by the 〈 in non-Latin alphabet 〉 , for, annexed as a proof to the former, it must follow that the honor and glory which Christ received here, v. 17. is that majesty which they saw, v. 16. That surely signified the dignity royal that there, by way of vision or prophecy, he was instated in, this Commission sent him from heaven, as it were, by the hands of two great men, Moses and Elias, who also talked with him on this subject and told him what should befall him, first in his passage to this kingdom, and then how it should be exercised by him upon his crucifiers. And then this must be the meaning of his receiving honor and glory here, that is, this kingdom being thus (in vision) instated on him; a solemnity of which is that which follows, 〈 in non-Latin alphabet 〉 , this, or such a, voice being brought to him, or delivered out of the magnificent glory, (that is, out of the bright shining cloud (see Note on Mat. 3. c.) that appeared in that vision) This is my beloved son, &c. signifying God's purpose of ruling the world by him, devolving the government of all upon him. Some place of mistake here may be, by confounding together this solemnity and this majesty, from thence imagining that this voice from heaven was the 〈 in non-Latin alphabet 〉 honor and glory which he received. But this is a mistake, it being first evident, that there were two things here mentioned of this vision, one the object of their sight, of which they were 〈 in non-Latin alphabet 〉 eye-witnesses, the other, of their hearing, or which 〈 in non-Latin alphabet 〉 they heard. And the former of these was in several phrases, the 〈 in non-Latin alphabet 〉 majesty, and 〈 in non-Latin alphabet 〉 honor and glory, that was vested on him; the latter the proclamation, as it were, before him, when in vision he enters on this office: And of this it it said, ver. 18. 〈 in non-Latin alphabet 〉 , This voice also we heard, as before they had seen the majesty or honor and glory, making these, two disparate things, as the lightning and the thunder, the one to the eye, the other to the ear, but both proofs of the same matter (the argument or subject here in hand) the kingdom which Christ had at his resurrection entered on, and should now shortly actually exercise it in the destroying of his crucifiers. That 〈 in non-Latin alphabet 〉 here in the Nominative hath no Verb following to govern it, is after the manner of these Hebraizing writers, and in the construction must be set as if it were 〈 in non-Latin alphabet 〉 , the Genitive taken absolutely.
[ g] V. 19. Day-star ] The word 〈 in non-Latin alphabet 〉 day, for Christ's coming in vengeance on his crucifiers, hath been interpreted formerly. See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies, 〈 in non-Latin alphabet 〉 , the shining forth of that day that had been before but obscurely prophesied of. Then for the word 〈 in non-Latin alphabet 〉 , that is a known star, which, as a 〈 in non-Latin alphabet 〉 or harbinger to the day or Sun, ushers him into our Hemisphere. Proportionable to this are the particular remarkable passages which Christ foretold, as the immediate harbingers before this coming of his, such as are mentioned Luc. 21. 28. which when they begin to appear, then, saith he, lift up your heads, take comfort, 〈 in non-Latin alphabet 〉 , for, or because, your redemption draweth near. And so the Lucifer or morning-star shall signify the immediate forerunners of this day, which till it come, they must content themselves with the darker prophecies, and sustain themselves by that means. And if the addition of 〈 in non-Latin alphabet 〉 in your hearts, wherein the Phosphorus is said to arise, be thought to resist this interpretation, the account of that is ready; First, that the rising of the Phosphorus here not being literally to be understood, was by this addition very fitly confined to the Metaphorical notation, in our hearts being opposed to in the heavens: Secondly, that our hearts being the seat of practical judgment, by which we ponder and consider, this morning-star, signifying the forerunners of that eminent famous day, will then be said to arise in our hearts, when we by consideration of the predictions come to take notice of them as such. As the faithful are in story said to have done, when seeing the Roman armies to have begirt Jerusalem, they from thence concluded, according to Christ's words, that the destruction thereof was nigh, and thereupon, as soon as they had the advantage of the siege being raised, they fled out of the city to Pella, and there continued.
[ h] V. 20. Interpretation ] 〈 in non-Latin alphabet 〉 here seems to be an Agonistical word, to signify the starting, or watchword, or sign, upon which the racers set out or begin their course. The place from whence they set out is called 〈 in non-Latin alphabet 〉 , where when they set out, they are said to be let loose, and this is literally 〈 in non-Latin alphabet 〉 . To this is the sending of Prophets here compared, who are said to run, Jer. 23. 21. Ezech. 13. 6, 7. They run, and I sent them not, that is, 〈 in non-Latin alphabet 〉 I gave them no watchword to run, as in the Psalmist, God gave the word, great was the company of preachers. When any undertakes to prophesy without God's sending, this is 〈 in non-Latin alphabet 〉 , of his own starting, and this is here denied of the Prophets of the Old Testament; for, as it follows, 〈 in non-Latin alphabet 〉 , it was never brought by the will of man, that is, 'twas never 〈 in non-Latin alphabet 〉 , of their own incitation, but holy men, 〈 in non-Latin alphabet 〉 , carried by the Spirit, 〈 in non-Latin alphabet 〉 inspired and carried by God, did prophesy, &c.
CHAP. II.
1. BUt there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.]
[Paraphrase] 1. But as among those prophets sent and incited by the holy Ghost, c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you, viz. the Gnostic Christians, bringing into the true faith, under pretence of greater perfection, most destructive doctrines of liberty and licentiousness, and that count it an indifferent thing to deny Christ in time of persecution, (see 1 Pet. 2. 21. and note on Rev. 2. b.) and forswear him who redeemed them, that are thus unlike him, as not to venture any danger for him who died for them, and do also by this means most imprudently incur the dangers which they desite (and pay so dear) to avoid, by complying with the Jews, come to speedy destruction with them, according to that of Christ, Mat. 16. 25.
2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.]
[Paraphrase] 2. And these carnal doctrines of theirs shall have many followers, Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed, when Christian professors shall live such filthy lives.
3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingreth not, and their damnation slumbereth not.]
[Paraphrase] 3. And with cunning discourses shall they circumvent you, and gain you to all filthiness, (see note on Rom. 1. i.) which shall within a while be most signally punished with utter destruction here, and damnation attending it.
4. For if God spared not the Angels that sinned, but ca • 't them down to hell, and delivered them into chains of darkness to be reserved unto judgment,]
[Paraphrase] 4. For if God, when the Angels rebelled against him, punished them severely, and having decreed them to eternal hell, cast them presently out of heaven into the abyf • e, a kind of dungeon or dark prison, there to be reserved, as condemned malefactors, to the day of judgment, the time of their execution,
5. And spared not the old world, but saved Noah [note a] the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly,]
[Paraphrase] 5. And if he punished the whole world of sinners in Noah's time, bringing a deluge on them, and only preserved Noah (with seven more) who warned them to amend their abominable lives, or else that vengeance would befall them,
6. And turning the cities of Sodom and Gomortha into ashes, condemned them with an overthrow, making them an ensample unto them that after should live ungodly,]
[Paraphrase] 6. And if he adjudged the cities and suburbs of Sodom and Gomorrhah to utter destruction by fire from heaven, and made them an exemplary spectacle and document to all that should ever live in their sins,
7. And delivered just Lot vexed with the filthy conversation of the wicked:]
[Paraphrase] 7. At that time delivering Lot (and his family) who was a person so far from being guilty of that lewdness and unnatural filthiness, that he was extremely vext and molested by dwelling among those that lived in those villainies:
8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day today with their unlawful deeds)]
[Paraphrase] 8. (For he being a very pure and chaste person, yet inhabiting among them that were so impure, was from day today continually afflicted and tormented, to see them do as they did.)
9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished;]
[Paraphrase] 9. If, I say, all these examples of vengeance on wicked obdurate rebels and carnal persons, (the patterns of the crucifying Jews and lewd Gnostics) and withal the deliverances afforded to the righteous in these passages of story, be considered, we may then sure learn from hence, how ready and able God now is to rescue the persecuted constant Christian out of the persecutors hand, and to reserve the persecutors themselves, and all wicked livers that join or comply with them, by cutting them off here, to eternal perdition in another world: see note on Rom. 13. b.
10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities:]
[Paraphrase] 10. Of this sort especially are the Gnostics, whose character it is to commit all filthiness, and to despise all kind of authority of magistrates or masters (1 Tim. 3. 6.) a bold insolent sort of men, that can without any trembling or fear speak contumeliously of the Apostles themselves, see note on Jude b.
11. Whereas Angels, which are greater in power and might, bring not railing accusation against them before the Lord.]
12. But these, as natural brute beasts, [note b] made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption;]
[Paraphrase] 12. But these men, like beasts ruled only by their natural or brutish appetites, without any reason to restrain and temper them, which are good for nothing but (as vultures to tear and pollute, so these) to spoil and debauch all they come near, venturing to speak reproachfully of all that they do not understand, and so consequently of the mysteries of Christianity, taught by Apostles, but despised by them, (see Jude note d.) shall be destroyed in their bestial sins,
13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime: spots they are and blemishes, sporting themselves in their own [note c] deceivings, while they feast with you,]
[Paraphrase] 13. And receive that vengeance that is due to them; those I mean that in the daytime take pleasure in those villainies which are wont to need the night to cover the shame of them, that are become the reproaches of Christianity, committing all villainy in their sacred assemblies and festivities, and making use of their false doctrines to turn your Christ ••• feasts into unclean lascivious meetings.
14. Having eyes [note d] full of adultery, and that cannot cease from sin, beguiling unstable souls: an heart they have exercised with covetous practices, cursed children,]
[Paraphrase] 14. Their eyes are so filled with unlawful objects, that they can receive nothing else, nor ever take them off from beholding them, they corrupt young new-converted Christians, and have their hearts, as their eyes, always busied with base filthy thoughts, persons fit for nothing but a curse;
15. Which have forsaken the right way, and are gone astray, following the way of Balaam the son of [note e] Bosor, who loved the wages of unrighteousness,
[Paraphrase] 15. Which have forsaken the Christian doctrine, and brought in heathenish, (so did Simon Magus mix Pagan 'sme with Christianity; Carpocrates brought in Hesiods theology to Christ, and adored all equally) after the example of Balaam, who to get a reward (see note on Jude f.) taught Balak to curse the Israelites by enticing them to filthiness and idolatry together, Num. 25. 1. Rev. 2. 14. though this madness of his were miraculously rebuked by the speaking of a dumb creature, an Ass, and so forbidden by God severely.
16. But was rebuked for his iniquity; the dumb asse speaking with man's voice forbad the madness of the prophet.]
[Paraphrase] 16. Which have forsaken the Christian doctrine, and brought in heathenish, (so did Simon Magus mix Pagan 'sme with Christianity; Carpoerates brought in Hesiods theology to Christ, and adored all equally) after the example of Balaam, who to get a reward (see note on Jude f.) taught Balak to curse the Israelites by enticing them to filthiness and idolatry together, Num. 25. 1. Rev. 2. 14. though this madness of his were miraculously rebuked by the speaking of a dumb creature, an Ass, and so forbidden by God severely.
17. These are wells without water, clouds that are carried with a [note f] tempest, to whom the mist of darkness is reserved forever.]
[Paraphrase] 17. These take upon them to be fountains of all deep knowledge, but have no drop either of truth or good practice among them; they pretend to be sublime above other men, but are only like clouds in the air that darken the sky, but never distill into rain, and those driven impetuously by every wind, be it never so black or dark, from one vicious hellish doctrine and practice to another: and to these black souls is reserved in the just judgment of God eternal darkness and blackness.
18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh through much wantonness those that were clean escaped from them who live in error.]
[Paraphrase] 18. For attributing divinity to Simon and Helena, and exalting them idolatrously above the God of Israel, (see note on Jude i.) they entice and catch again, bring back to all manner of carnality and filthiness those who had not long since gotten out of the heathen bestiality, (see note on Jude b.) and really given them over.
19. While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage.]
[Paraphrase] 19. And this upon pretence of giving them liberty, whereas they are themselves the greatest slaves in the woe •• to wit, enslaved to all baseness and filthiness (see note on c. 1. b.) for the title of victory giving dominion, they must needs be slaves of those lusts which have conquered them, to whom they have yielded themselves captives.
20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them then the beginning.]
[Paraphrase] 20. And this is so far from being extenuated by the privilege of their being Christians, that it is become the greater and more dangerous guilt by this means; for certainly they that have been converted from all their heathen sins by accepting of the faith of Christ, and then again relapse and return to them, this latter estate of theirs, this Christian heathenism, is worse then their bare heathenism at first.
21. For it had been better for them not to have known the way of righteousness, then after they have known it to turn from the holy commandment delivered unto them.]
[Paraphrase] 21. For it had been more for the advantage of such never to have been taught the doctrine of Christ and Christian practice, then when they have undertaken to obey it, to fall back again into their heathen vicious courses.
22. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again, and, The [note g] sow that was washed to her wallowing in mire.]
[Paraphrase] 22. But now their condition is a most profane unclean state, best signified by a dog and a swine, two most unclean profane creatures, which among the Jews stood interdicted both for sacrifice and food, and are both observed proverbially for this quality, that the dog when anything lies upon his stomach, which causes him to vomit, when that trouble is over, he presently licks up again what he had before vomited up, (see Prov. 26. 11.) and the swine, when she is washed never so clean, takes pleasure to tumble again in the next mire she comes to
Annotations on Chap. II.
V. 5. The eighth person ] Why the word 〈 in non-Latin alphabet 〉 the eighth is here prefixed to the mention of Noah, might be matter of some inquiry, were it not so ordinary and proverbial among all writers, Jewish as well as Heathens, to express the persons that 〈◊〉 saved in the Deluge, by this style, the eight. Hence the very mountain whereon the Ark rested is found to be expressed and called by this style, Themanim, that is, 〈 in non-Latin alphabet 〉 the mountain of the eight. So Georgius Elmacinus, Hist. Saracen. lib. 1. cap. 1. Heraclius went thence, 〈 in non-Latin alphabet 〉 , to the town so called the town of the eight, from 〈 in non-Latin alphabet 〉 octo, which is there rendered Themaninum, and ascending to the hill 〈 in non-Latin alphabet 〉 , it should sure be read, 〈 in non-Latin alphabet 〉 Gordi (so those mountains are called promiscuously Cardiei, Cordjei, Cordueni, Gordi, Cordaei, Curdi ) he saw the place of the Ark, the highest of all that region. So Geographus Nubiensis, Mons 〈 in non-Latin alphabet 〉 Jemanim (it should be 〈 in non-Latin alphabet 〉 Themanim ) idem qui Algode (it should be 〈 in non-Latin alphabet 〉 Algordi, that is, Gordieus ) in quo requievit navis illa, Navis Noae, cui pax, the hill Themanim, which is also called Algordi, on which the Ark rested, the Ark of Noah— So Agathias, 〈 in non-Latin alphabet 〉 , about the Cardian mountains, at the town called Themanim, that is, the eight.
[ b] V. 12. Made to be taken ] The word 〈 in non-Latin alphabet 〉 , catching, is here in an Active sense, to prey, or take, or catch, and not to be taken, and 〈 in non-Latin alphabet 〉 made for taking are creatures, beasts or birds of prey, vultures. So Job 24. 5. 〈 in non-Latin alphabet 〉 (rendered by the Greek 〈 in non-Latin alphabet 〉 to catch ) is in the Chaldee Paraphrase expressed by rising up early to their prey. So 〈 in non-Latin alphabet 〉 is also here in an Active sense, and so 〈 in non-Latin alphabet 〉 to, or for the corrupting, or defiling, or polluting of others. In reference to which it is that the creatures which are caught and torn by wild beasts, the 〈 in non-Latin alphabet 〉 , are by the Law counted unclean or polluted, Lev. 17. 15. (see Excerpta Gemarae tr. Sanhedr. c. 1. §. 7.) and ordinarily by the Rabbin's set to signify all forbidden meats, as if the lungs of any thing have a hole in them, they call it. 〈 in non-Latin alphabet 〉 , that which is torn by wild beasts, saith Elias Levita in Thisbi, p. 139. And so these vicious, lustful, filthy Gnostics, that, like the Sodomites, force and corrupt all that come in their way, and by making them their prey, do also defile and pollute them (as those creatures that are torn by wild beasts are accounted polluted) are here said to be 〈 in non-Latin alphabet 〉 , like those land-vultures, born to take and pollute, and nothing else, and I suppose are noted by 〈 in non-Latin alphabet 〉 forcers, snatchers, ravishers, 1 Cor. 5. 10. See Note h. on that Chapter.
[ C] V. 13. Deceivings ] That which is read here 〈 in non-Latin alphabet 〉 , in deceits, may not improbably be mistaken by the scribe for 〈 in non-Latin alphabet 〉 , in their Christian feasts, instituted in order to maintaining of Charity, but defiled by the luxury of carnal Gospellers. Thus it is read in Jude v. 12. (which in most things is agreeable with this second of Peter) and that verse in the other parts of it is directly parallel to this, there 〈 in non-Latin alphabet 〉 spots, as here 〈 in non-Latin alphabet 〉 , spots and blemishes; there 〈 in non-Latin alphabet 〉 , feasting together, as here in the same word, and so probably also in this word, which differs so little from 〈 in non-Latin alphabet 〉 , that it might be easily mistaken for it.
[ d] V. 14. Full of adultery ] 〈 in non-Latin alphabet 〉 signifies distinctly an adulteress (not adultery) and the phrase of, having eyes full of her, is very agreeable to that of the Rhetorician cited by Plutarch De verecund. who discribing an impure unchaste person, (an 〈 in non-Latin alphabet 〉 one without shame) rhetorically said of him, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that he had whores in his eyes in stead of 〈 in non-Latin alphabet 〉 , which is an equivocal word, and signifies both a maid (or virgins, opposite to 〈 in non-Latin alphabet 〉 whore ) and the pupilla oculi, the apple of the eye also, and is therefore made use of in that Rhetor.
[ e] V. 15. Bosor ] The name Bosor here is Beor in the Old Testament; the Hebrew being 〈 in non-Latin alphabet 〉 , and the Chaldee pronouncing the 〈 in non-Latin alphabet 〉 by S. and accordingly the Arabic translation reads here the son of Beor, the same that (as here, so Jude 11. Rev. 11. 14.) is made use of, to exemplify the Heretics that were thus easily crept into the Church, the Gnostics so often spoken of. As for the fitness of representing this heresy by 〈 in non-Latin alphabet 〉 , the way of Balaam, three things may especially be observed. First, that he being a Prophet of the true God did yet join in Idol-worship with the King of Moab, Num. 22. 41. being taken up with him into the high places of Baal, and 23. 2, 14, 29. building altars, and offering up sacrifices there. And this was remarkable in the Gnostics, (whose whole Divinity was a mixture of Christian and Jewish with Heathen doctrine) they made no scruple, for the saving or gaining anything to themselves, to join with those who offered sacrifice to Idols. Secondly, that he complied and joined in faction with the Moabites and Midianites, the enemies of God's people, was very willing to assist them to his uttermost, and when God permitted him not to curse Israel, yet he associated with the Midianites, as appears Num. 31. 8. where he is found with them in the battle. And the same was signally observable of the Gnostics, who always complied with the persecutors of Christianity, whether Jews or Heathens, and were the bitterest enemies the Orthodox Christians had. Thirdly, that he gave counsel to the King of Moab how to corrupt and bring a Curse upon the Israelites, by enticing them into uncleanness in the matter of Peor, Num. 25. 1. and 31. 16. And the same did the Gnostics, corrupting all that could be wrought on by their unclean doctrines and practices: see Note on Jude f. And as they were parallel in their sin, so were they in their ruin also. When the Midianites were destroyed by Israel, Num. 31. Balaam also the son of Beor they slew with the sword, v. 8. And so when the Jews were destroyed by the Romans, the Gnostics that complied with them, were found among them, and destroyed also.
[ f] V. 17. Tempest ] 〈 in non-Latin alphabet 〉 is by Hesychius rendered 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 What 〈 in non-Latin alphabet 〉 notes is by him best expressed elsewhere, 〈 in non-Latin alphabet 〉 the violence of a strong wind. To this Phavorinus adds 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , darkness with a violent wind: And so it is here fitly set to signify that black wind, as it were, of dark heathen error and practices, by which these 〈 in non-Latin alphabet 〉 clouds, to which Saint Jude adds 〈 in non-Latin alphabet 〉 empty, waterless clouds, the Gnostics, are driven and carried about, to which therefore is apportioned 〈 in non-Latin alphabet 〉 , the blackness of darkness forever, in the end of the verse.
[ g] V. 22. Sow that was washed ] The Hebrew word for a swine 〈 in non-Latin alphabet 〉 is deduced from 〈 in non-Latin alphabet 〉 rediit, reversus est, returning, to note this quality of the swine taken notice of by this proverb, of returning to the mire again.
CHAP. III.
1. THis second Epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:
[Paraphrase] 1. I have now written two Epistles to you, both to the same purpose, to be remembrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophesied of in the Old Testament very frequently, 〈◊〉 and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jews, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Savior or deliverer.
2. That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandments of us the Apostles of the Lord and Savior;]
[Paraphrase] 2. I have now written two Epistles to you, both to the same purpose, to be remembrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophesied of in the Old Testament very frequently, 〈◊〉 and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jews, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Savior or deliverer.
3. Knowing this first, that there shall come in the last days [note a] scoffers, walking after their own lusts,
[Paraphrase] 3. But before this come, there is one thing to precede, a very remarkable defection of many from the Christian profession, see 2 Thess. 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ, shall betake themselves to all unclean practices; and therefore this is now to be expected.
4. And saying, Where is the promise of his coming? for [note b] since that fathers fell asleep, all things continue as they were from the beginning of the creation.]
[Paraphrase] 4. And they that do thus forsake the faith, shall, as a ground of it, pretend that they perceive themselves cheated by those prophecies, which have promised and foretold this coming of his (see c. 1. and Mat. 24. b.) which, say they, is so far from being performed, that all things stand unchanged, in the same constant form, from the beginning of the world till now, save only that all the men that have lived upon the earth (father Adam, Noah, Abraham, &c.) are dead, and others now live in their steads among us. • ut for anything else, say they, things have gone in a settled constant course ever since the creation, without any discernible or observable change.
5. For this they [note c] willingly are ignorant of, that by the word of God the heavens were of old, and the [note d] earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished.]
[Paraphrase] 5, 6. To these I answer, and first for the latter of these (see note on Mat. 7. b.) These Atheistical scoffers, that suppose or affirm that there hath been no considerable change since the creation, do not consider what a change there was once in Noah's time, the whole world destroyed with a flood, for the sins of impure impenitent sinners, such as these who now object thus; for the heavens being created at the beginning, and the earth to framed, that there was abundance of waters within the globe thereof, and itself placed in the miast of waters, in the cloud round about, God being pleased in the creation so to dispose of it, in order to the punishing of wicked men, at length the windows of the heavens, that is, the clouds, were opened, and the fountains of the great deep broken up, Gen. 7. 11. and by this means the whole earth was coverred and downed by waters.
7. But [note e] the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.]
[Paraphrase] 7. But the world which now is, by the same appointment of God, is now secured that it shall be drowned no more, (God having given his promise for it, Gen. 9. 11.) not suffer any other kind of destruction but by fire, which is the punishment to be expected by abominable men.
8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.]
[Paraphrase] 8. This answer being first given to the latter part of the Atheist's objection v. 4. [that all things continue as they were since the creation] I now proceed in the second place, (by way of regressus, ordinary in Scripture, see note on Mar. 7. b.) to answer the former part proposed by way of question, [Where is the promise of his coming? that is, Sure God's promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnostics, and delivering the pure persevering believers, is not performed.] And my answer is this, That you may be mistaken in reckoning of time, in thinking that what the prophets have foretold of the latter days, the times of the Messias, must be instantly performed, as soon as Christ is gone to heaven, or else 'twill not be performed at all. In this matter it must be considered who it is that makes the promise, v. 2. an infinite God, and then though forty years (for example) is a very great time among us men, whose lives are so short, yet with God, who is infinite, a thousand years is no considerable space, but a very short and small duration, Psal. 90. 4. and therefore though the prophecy be not yet fulfilled, about three or four and thirty years after Christ's departure from us, yet it may, and will most certainly, and that within few years now.
9. The Lord is not slack concerning his promise, (as some men count slackness) but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.]
[Paraphrase] 9. As for any slowness in performing his promise of coming, which they that expect and desire to reap a sudden fruit of it in their deliverance, or that others, which would corrupt them, and make them fall off through despair of it, are apt to charge upon God, it is merely a mistake in them; for it is not thus deferred out of want of kindness to the preserving Christians, but out of abundance of patience and long-suffetance to the worst, and an earnest desire that they may all amend and be delivered, without which amendment, whensover this coming shall be, all are infallibly destroyed: see Act. 3. 19. note a.
10. But the day of the Lord will come as a thief in the night; in which the heavens shall pass away [note f] with a great noise, and the elements shall [note g] melt with servant hear, and the earth also and the works that are therein shall be burnt up.]
[Paraphrase] 10. But this judgment of Christ so remarkable on the Jews shall now shortly come, and that very indiscernibly, (see Luk. 17. 20 1 Thess. 5. 2.) and the temple shall be suddenly destroyed, the greater part of it burnt, and the city and people utterly consumed: see note d. and Mat. 24. 30. & Act. 2. 19, 20.
11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?]
[Paraphrase] 11. Seeing then this destruction shall thus involve all and now approacheth so near, what an engagement doth this lay upon us to live the most pure strick lives that ever men lived?
12. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.]
[Paraphrase] 12. Looking for the coming of Christ for our deliverance, and by our Christian lives quickening and hastening God to delay it no longer (see v. 9.) that coming of his, I say, which as it signifies great mercy to us, so it signifies very sharp destruction to the whole Jewish state, see note d.
13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth rightsnesse:]
[Paraphrase] 13. Instead of which we look for a new, a Christian state, in which all provision is made by Christ for righteousness to inhabit, according to the promise of Christ, concerning the purity that Christ should plant in the Evangelical state, see note d. and Rev. 21. 1. and note a.
14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless:]
[Paraphrase] 14. This therefore being your expectation, you must in reason use all diligence to keep yourselves from all pollution, spot or blemish, from indulging to any of the carnal invitations that are now soliciting you, and so to continue till this coming of his, that you may then be found acceptable before him, and that then you may reap the profit of it, that all may be prosperous with you:
15. And account that the longsuffering of our Lord is salvation; ever as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you;]
[Paraphrase] 15. And resolve that the end of God's delaying this judgment, this execution so long, hath been (see v. 9.) on purpose to bring in and increase the number of convert Jews, those to whom this deliverance is promised, according at S. Paul hath also said, Rom. 2. 4, 5. and especially Rom. 11. to which this place seems to refer, (see the sum of that Chapter at the conclusion of the Paraphrase of it.)
16. As also in all his Epistles, speaking in them of these things, [note h] in which are some things hard to be understood; [note h] which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.]
[Paraphrase] 16. And indeed in most, if not in all his Epistles, hath he said somewhat of his matter, concerning this famous day of vengeance on the obdurate Jews, and deliverance of the faithful, and deterring that day of destruction on the former,, on purpose (v. 15.) to gather in as many of the latter as he could. So Rom. 9. 29, 33. Rom. 10. 8, 9, 10, &c. Rom. 11. 5. Rom. 13. 11, 12. 1 Cor. 1. 7, 8. and chap. 3. 13. 1 Thess. 2. 16. and chap. 5. 1, 2, 3, 9. and 2 Thess. 1. 6, 7, 8, 9, 10. and chap. 2 1, 2, 3, 8. and 1 Tim. 4. 1. and chap. 6. 14. in which matter some the things there are concealed by God purposely from the knowledge of men and angels, as the punctual time of the coming of it, &c. from whence some unskillful unsettled Christians have taken occasion to fall off from the faith of Christ, and to ruin themselves by so doing. This they do by deductions from some places of Scripture, wrested by them (as it is ordinary with them to wrest and distort the writings of the prophets, &c.) but it is through their ignorance and ungroundednesse on the Christian faith that they do so.
17. Ye therefore, beloved, seeing ye know these things before, beware left ye also being led away with the error of the wicked, fall from your own steadfastness.]
[Paraphrase] 17. You therefore, my brethren, whom I have thus timely warned and instructed, ought to make this prudent use of my admonitions, to take all care that ye be not ensnared by the filthy unnatural practices of the Gnostics (see note on Jude b.) and so apostatize from the faith.
18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ: To him be glory both now and forever. Amen.
[Paraphrase] 18. But daily increase in the true profession of the Gospel, and in the knowledge and practice of the pure doctrine (in opposition to the Gnostics knowledge falsely so called, I Tim. 6. 20.) delivered to us by Christ out eternal God and blessed Savior, who must be forever praised by us. Amen.
Annotations on Chap. III.
[ a] V. 3. Scoffers] 〈 in non-Latin alphabet 〉 here, and Jude 18. is answerable to the Hebrew 〈 in non-Latin alphabet 〉 , very frequent in the Old Testament, which denotes the highest degree of defection from and renouncing of piety: so Psal. I. I. of the three degrees of ungodly men the 〈 in non-Latin alphabet 〉 irrisores, scoffers or scorners, are the last. By these therefore are fitly here noted the Christians, which at this time in great numbers fell off to the Gnostic-heresy, and by so doing complied and joined with the persecuting Jews, and fell into all the villainy in the world expressed here by 〈 in non-Latin alphabet 〉 , walking, that is, going on habitually, as in a course, according to their own desires, or, (as when there was no King in Israel) everyone doing that which was right in his own eyes, without any restraint of law, of nature, or Christ, &c. Of these S. Jude saith, that the Apostles of our Lord and Savior Jesus Christ had foretold they should come in the last time; by the last time, or days, meaning there and here, the time immediately preceding the destruction of the Jews, (as hath been often shown.) And so; as Christ had foretold Mat. 24. 11. that at that point of time many false prophets should arise, and deceive many, and again that many should be scandalized, or fall off from Christ, v. 10. and the love of many, that is, their zeal to the faith of Christ, grow cold, v. 12. so the Apostles of Christ in their preachings and in their Epistles had also frequently foretold this, 2 Thess. 2. 3. that his coming or day of Christ, v. 1, 2. was not to be 〈 in non-Latin alphabet 〉 , unless the apostasy first come, this apostasy of the many Christians to the foul Gnostic-heresy, and v. 5. 〈 in non-Latin alphabet 〉 , do you not remember that when I was with you I told you these things? So 1 Tim. 4. 1. the Spirit saith expressly, that is, Christ, and his Apostles by their prophetic spirit everywhere, that in the last times 〈 in non-Latin alphabet 〉 some shall apostatize from the faith, 〈 in non-Latin alphabet 〉 giving ear to impostor-spirits, the very interpretation of Christ's 〈 in non-Latin alphabet 〉 , that these false teachers should deceive many, and these described in the following words, as those that had cast off all laws, forbidding to marry, &c. and so walking after their own unnatural lusts. And to these he refers again 2 Tim. 3. 1. But know this, &c. By all which it appears, that these that were thus foreseen that they should fall off at this time, and so mentioned here v. 2. were the Gnostic-heretics, and those that were seduced by them; and so this weight there will be in the word 〈 in non-Latin alphabet 〉 , first, that as these were to apostatize thus before that coming of Christ to the destruction of the Jews, so now in the discourse of it begun purposely v. 2. this was the first thing to be set down; & that is the full meaning of, 〈 in non-Latin alphabet 〉 , Knowing this first.
[ b] V. 4. Since ] 〈 in non-Latin alphabet 〉 , à qua, or à quo, may be taken in respect of time, as an Epocha from whence the writer takes his rise, from such or such a time, excluding what was before, and including all since. But it may also refer to matters as well as to time, and then it notes no more then the excluding or excepting that which is named, and including all that is not named, and will then best be rendered, unless it be, or except that. That this must be the notion of it here, and not the former, is evident by what follows, that all things remain in the same manner from the beginning of the creation, where the creation is an Epocha of a far longer date then that of the death of the Fathers. Besides it would be hard to define what fathers are here meant, if that were the meaning of it: For it cannot be appliable so to Abraham, Isaac and Jacob, the fathers of the people of the Jews; for to confute this speech of these scoffers, the Apostle draws his proof from the times of the Flood, which was long before them, which would not be a good way of arguing against them, if they had dated their observation no farther then the times of Abraham; for they might well acknowledge a change in the Deluge, though none since Abraham. But in the other notion the matter is clear, From the creation of the world, say they, there hath been no change in any material thing, so as to be fit to deter men from complying with the Jews, for the avoiding of persecutions, so as to make men fear that Christ will now come in any eminent manner to destroy the Jews or Gnostics, or to persevere in hope that he will deliver the persecuted Christians out of their hands. One change they acknowledge there hath been in the world, some men have slept with their fathers, and others have lived in their stead, a succession of fathers and sons to replenish the world, men have not been immortal, the fathers have died, and given way to their children: But except this (which is an unconsiderable matter, not pertinent to the point in hand) all things-else, say they, have continued in the ordinary constant course, without any discernible interposing of God's providence to punish one, or to relieve another. This sure is the Atheists objection, occasioned by the delay of Christ 's coming to destroy the Jews. And this it is which is punctually confuted in the following verses; and so that must in all reason be the notation of 〈 in non-Latin alphabet 〉 which is most reconcilable with this.
[ c] V. 5. Willingly ] The word 〈 in non-Latin alphabet 〉 seems here to be taken in a sense not ordinary in other places, for being of opinion or affirming, perhaps with this addition of asserting it magisterially, without any reason rendered for it, but a Sic volo, &c. So I will, I command, my will is my reason. Thus in Latin we are wont to use it, Qui hoc volunt, they that will this, for, they that are of this opinion; and thus 〈 in non-Latin alphabet 〉 2 Cor. 1. 17. the things that I will, that is, which I teach, or affirm. See Note e. on that Chapter. And so 〈 in non-Latin alphabet 〉 , they that will this, are they that are of this mind, that affirm this.
[ d] Ib. Earth standing out of the water ] The meaning of this fifth verse will be best discerned by considering it as preparative to the sixth: For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism, v. 4. that There was no such thing as punishment inflicted on wicked men, or deliverance for the godly, to be expected from any overruling power of heaven, all things going on in a constant course from the beginning of the world to that time, was this, that the whole world was once drowned for the sins of the inhabitants, and that is said v. 6. But to prepare for this, here is, in this verse, a description of the frame of this lower world in the first creation, as it was formed 〈 in non-Latin alphabet 〉 , by the word of God, that word by which he said, Let there be light, and there was light; let there be a firmament, and there was so, and God saw that it was good, that is, all that he did was designed for such uses as he in his wisdom thought agreeable. And that is thus described, 〈 in non-Latin alphabet 〉 there were heavens from of old, that is, in the beginning the heavens were created, and so the earth also, Gen. 1. 1. the earth so formed that, whensoever God pleased, it might be drowned without creating any new thing. For thus it was framed; The very globe of the earth consisted of a great quantity of waters, called the abyss or deep, Gen. 1. 1. so great as to cover the face of the earth, till God put it into one place, that dry land might appear, Gen. 1. 9. And this is it that now makes the whole body of the Ocean, and all other rivers in the world, and besides great quantities of water in the bowels of the earth, breaking forth in fountains, that flow perpetually, and maintaining with supplies all the rivers and seas in the world. And this may fitly own the expression that is here used of the globe of the earth, that it is 〈 in non-Latin alphabet 〉 made up of water, hath abundance of water in its compass, which is the water which Gen. 1. 7. is called the water under the 〈 in non-Latin alphabet 〉 or expansion, that is, under the body of the air, and so makes up, as the Philosophers say, one globe with the earth. And so this part of the frame of the earth did competently prepare it for drowning, it being evident, that there was so much water in that globe of the earth as, till it was put into receptacles and cavities, it covered the face of the earth, no dry land appeared, Gen. 1. 9. But beside this, there was great store of waters in the clouds, which is called the waters above the expansion, Gen. 1. 7. the lower region of the air being between them and the earth, and when God is pleased to loosen those clouds, which is called opening the windows of heaven, then the rain falls, and adds to that store of waters which was in the globe of the earth already. And these clouds encompassing the earth on every side, the earth is here also said to be 〈 in non-Latin alphabet 〉 , placed in the midst of the waters, for so the Preposition 〈 in non-Latin alphabet 〉 by is set to render the 〈 in non-Latin alphabet 〉 in the midst, and so 'tis used by this Author, 1 Pet. 3. 20. 〈 in non-Latin alphabet 〉 , they were saved in the midst of water, and so 〈 in non-Latin alphabet 〉 , he shall be saved, but so as in the midst of fire, 1 Cor. 3. 15. So in Herodotus 〈 in non-Latin alphabet 〉 is among, or in the midst of, Islands. And so this part of the frame being added to the former, the clouds and cataracts encompassing the earth, and impendent over it, the earth was ascertained to be drowned and swallowed up, whensoever God should let loose these cataracts upon it, as in the Deluge he did, Gen. 7. 11. and so there is the foundation of the 〈 in non-Latin alphabet 〉 by which, v. 6. this frame and disposition of God's, that the earth should have so much water in its own bosom, and such clouds of water encompassing it, was the means by which the old world being drowned by water perished: and so this is the clear meaning of the place.
[ e] V. 7. Heavens and the earth ] The phrase 〈 in non-Latin alphabet 〉 , the heavens and the earth, are here set to signify the whole compages of this Sublunarie world, and all the creatures that are in it, all that was destroyed by the Flood, and is now secured from perishing so again, and is reserved for fire, by which it is (by perpetual tradition) believed that the world shall finally be destroyed. The Hebrews have no one word to signify this, but ordinarily use 〈 in non-Latin alphabet 〉 the heavens and earth. And so the heavens, and elements, and earth, v. 10, and 12. which would literally denote the world, signify figuratively the whole city of Jerusalem, Temple and palace, towers and buildings of the city, not one signified by one, another by another, but all by all together, and proportionably to that, the new heavens and new earth are a Christian people, ver. 13. And so 'tis ordinary in other expressions in that language; as, his body, his flesh, and his bones, Eph. 5. 30. signifies him, and no more: and so in other authors, the body and the soul are set severally, when yet they signify nothing distinct, but the whole man together. See A. Gellius, 1. 3. c. 1. And so the evening and the morning signify the natural day: see Note on Mat. 12. n. So the Elders, high Priests and Scribes every where in the Gospels, signify the Sanhedrim; and so in like manner the phrase Father and mother, and wives and children, and fields, &c. signifies this one thing, possessions or comforts of life, and must so be rendered in the gross, and not in the retail, or else the true meaning of some places in the New Testament will not be intelligible. As Mar. 10. 30. when 'tis said that he that leaves father and mother, &c. shall receive an hundred-fold more in this life, houses and brethren and sisters and mothers: for 'tis clear enough that he shall not receive an hundred mothers; but as all these severals put together denote the comforts and possessions of this life, so it is to be expected that the promise of God will be performed to those that part with anything for Christ 's sake. See Note on Ephes. 5. h. and Col. 1. c.
[ f] V. 10. With a great noise ] 〈 in non-Latin alphabet 〉 , saith Phavorinus: so that it signifies swiftly as well as with a noise. And that the former is the meaning of it here, is probable, because 'tis added to the coming of that day as a thief, unexpectedly, and in order to that is this of swiftness, not that other notion of 〈 in non-Latin alphabet 〉 with noise; for thieves in the night do not willingly do so, or if they do, lose the advantage of the night, that is, the secrecy of it.
[ g] Ib. Melt with fervent heat ] The destruction of Judea is here, ver. 10, and 12. described by dissolution, or consumption, by fire, and so Isa. 9. 5. & 66. 15, 16. & Mal 4. 1. & Joel 2. 3, 30. where that destruction is described • so 2 Thess. 1. 8. In flaming fire taking vengeance (which that it belongs to that matter, see the Context of that place, and Note b.) so Heb. 10. 27. 〈 in non-Latin alphabet 〉 a burning of fire to consume the 〈 in non-Latin alphabet 〉 , all that obdurately stand out against Christ, and that belonging to this matter also, as will appear by comparing v. 25. and v. 37. see Note a. on that Chapter; and so perhaps 1 Cor. 3. 13, 15. And this either first, figuratively, after the manner of Prophetick style, wherein fire, and burning, and melting signifies destruction and utter desolation: or else secondly, in relation to the Zealots, and that 〈 in non-Latin alphabet 〉 raised by them, the fearful combustion and conflagration within the nation and city, the fire of sedition and contention, which was so great an instrument of destruction among them, killing vast multitudes at once, Joseph. de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city (being at that time carried thither) and many other particulars of that kind in that story: or else thirdly, in reference to the exact truth of the fact (of which this is a literal description) the burning of Jerusalem mentioned by Josephus, l. 7. c. 14. where 'tis said of the Romans that they fired all unto Siloa; and again in the same Chapter that the Sicarii, the other faction in the city, contrary to the Zealots, got into vaults, from whence they fired the city more then the Romans, and murdered them that escaping the flames fled into the caves; and again, c. 16. The Romans being entered fired houses, and, saith he, many things that were fired were quenched with the blood of the slain, with which the streets of the city flowed; and again, All the night long the fire increased, and in the morning Sept. 8 th . all was on fire, and c. 17. they fired the outward parts of the city. Then for the burning of the Temple particularly, that is set down 1. 3. c. 9. first of the doors, where the silver plate being melted first, the flame quickly fired the wood, and from thence increased to the next porch, and that day and all the next night the fire increased, till Titus caused the army to quench it: But as it follows, the sentence of God had already determined that it should be consumed with fire; and so it was on August 10. of which he pronounceth, Now the fatal day was come after many years, the phrase so usual in the New Testament, the day, and the coming of that day. And c. 10. a soldier without command cast a firebrand into the golden gate, and presently it set a flaming; and when Titus came violently in to quench it, nobody would hear him, but cried the more to set it on fire, and neither his commands nor entreaties would serve turn, but it was (absolutely against his will) burnt down, and no help for it, saith he, because the destinies had so determined, that is, the counsel and decree of God, testified by predictions. What is here thus expressed by S. Peter, is ordinarily conceived to belong to the end of the world, and by others applied to the end of this world, & the beginning of the Millennium or thousand years. And so, as S. Peter here saith v. 16. many other places, in S. Paul's Epistles, and in the Gospel, especially Mat. 24. are mistaken and wrested. That it doth not belong to either of those, but to this fatal day of the Jews, sufficiently appears by the purport of the whole Epistle, (see Note a. on the Title of it, and on ch. 1. Note e. and g.) which is to arm them with constancy and perseverance till that day come, and particularly in this Chapter, to confute them who object against the truth of Christ 's predictions, and resolve it should not come at all; against whom he here opposes the certainty, the speediness, and terribleness of its coming. That which hath given occasion to those other common mistakes, is especially the hideousness of those judgments which fell upon that people of the Jews, beyond all that ever before are related to have fallen on them or indeed on any other people; which made it necessary for the Prophets which were to describe it, (and who use tropes and figures, and not plain expressions, to set down their predictions) to express it by these high phrases of the passing away, and dissolving, of heaven, and earth, and elements, &c. which founding very tragically are mistaken for the great, final dissolution of the world. What is first literally, and then figuratively meant by the heavens and earth, hath been said Note d. As for the addition of the 〈 in non-Latin alphabet 〉 elements annexed to the heavens, that is no more then will bear due proportion to the 〈 in non-Latin alphabet 〉 the works therein, which are joined with 〈 in non-Latin alphabet 〉 the earth. By one is meant all that is in the earth, the creatures that inhabit there; and by the other is meant all that is in the heavens, 〈 in non-Latin alphabet 〉 the host of them, Gen. 2. 1. for so the Hebrew word, coming from 〈 in non-Latin alphabet 〉 a military word, for standing, or moving, in rank and order, is answerable to the Greek 〈 in non-Latin alphabet 〉 , which comes from 〈 in non-Latin alphabet 〉 , which bears the same sense. And so Wisdom 7. 17. 〈 in non-Latin alphabet 〉 elements are in the Chaldee, cited by Rabbi Moses ben Nachman, 〈 in non-Latin alphabet 〉 Planets, or signs in heaven, which are ordinarily called the host of heaven; and so Justin Martyr, Apol. 1. uses 〈 in non-Latin alphabet 〉 for the Sun, Moon, &c. which are appointed by God for the increase of fruits, and changes of seasons. So in Theophilus ad Autol. the Sun and Moon, &c. are oft called 〈 in non-Latin alphabet 〉 elements: Only the word heavens being an equivocal word, used either for the superior heavens, whether Empyreal, or Aethereal, or for the sublunary heavens, the air, (as the word World is either the whole compages of the superior & inferior, or else only of the sublunary lower world) we may here resolve, that the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , heavens, and host or elements thereof, are literally the sublunary aereal heavens, and all that is therein, clouds and meteors &c. fowls and flying creatures; and so fit to join with the earth, and the works that are therein, &c. and both together prophetically, or figuratively, to signify the whole people of the Jews, which are sometimes called 〈 in non-Latin alphabet 〉 the habitable world, Is. 10. 23. (compared with Rom. 9. 28) and 13. 5, 9. & 24. 1. and Luc. 21. 26. and Rom. 10. 18. and, which is all one, the heavens and earth, Hagg. 2. 6, 21. Is. 51. 15, 16. and c. 34. 2, 4, 5. See Note d. Or if it be understood of the Aethereal heavens, and the Planets or signs therein, it will then be parallel to the Sun, Moon and Stars, Mat. 24. 29. (agreeable to the Prophetick style Is. 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10, 31. and 3. 15.) and so again will fitly express the city and Temple, the Civil and Ecclesiastical state of the Jews, or the ruling part of both, the Priests and the Sanhedrin, as the people are deciphered by 〈 in non-Latin alphabet 〉 the earth, and the works therein; and all these together are the whole nation, the 〈 in non-Latin alphabet 〉 , or total final destruction whereof is here described.
[ h] V. 16. In which ] In this place the King's MS. reading 〈 in non-Latin alphabet 〉 in which in the Feminine gender (which if it be true, then it must refer to the Epistles fore-mentioned) but other Copies, and the printed ones generally reading 〈 in non-Latin alphabet 〉 in the Neuter, which cannot agree with Epistles, but with 〈 in non-Latin alphabet 〉 of these things, it is not certain which reading must be adhered to. That which seems to me most probable is, that the ordinary reading should be retained, 〈 in non-Latin alphabet 〉 , &c. and that tendered, among which things some are hard to be understood, &c. If this be the sense, then Saint Peter doth not at all give this character of any parts of S. Paul's Epistles, that they are 〈 in non-Latin alphabet 〉 hard to be understood but that among those things (of which S. Peter is nowa treating, and of which, saith he, S. Paul hath written in all his Epistles, and generally the Prophets of the Old, and the Apostles of the New Testament, v. 2.) 〈 in non-Latin alphabet 〉 some are hard to be understood, &c. What the things here spoken of are, hath been cleared by the Paraphraese of this▪ and the former Epistle, viz. in general, the coming of Christ to destroy his crucifiers and deliver the pious Christians out of their persecutions. This is apparently spoken of by the Prophets and by Christ, and by the Apostles, both in their preaching (see Note a. on the Title of the Epistle to the Romans ) and in their Epistles, written but a little before it was to come. That it was so long deferred, was matter of some trouble to some, and objection against the truth of these predictions, v. 4. to which this Apostle here answers, v. 9. that the reason why God doth make some stay in this matter, is that men may have time to repent, and reform, and escape this vengeance, which when it comes, will come so suddenly and unexpectedly as to surprise many that look not for it, v. 10. and that he repeats again, v. 15. bidding them count the longsuffering of the Lord (that is, this deferring his judgments) salvation, that is, a means designed by God to bring men to repentance. And for this particular it is that he cites S. Paul, as concurring with him in this account of the reason of Christ's delaying his coming, adding only this of S. Paul, that in all his Epistles he hath spoken of these things, that is, said a great deal concerning this coming of Christ. Having gone thus far, he passeth his observation of the then present temper of men, and behavior in this matter, that there were some giddy, unsettled Christians, which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ, have fallen into pernicious errors. What things those were which are here said to be 〈 in non-Latin alphabet 〉 hard to be understood, and what dangerous errors drawn from thence, will perhaps be hardly defined by us at this distance. That Cerinthus, by misunderstanding some of these predictions, came to think that Christ should have a temporal kingdom upon earth, where men should enjoy all carnality, see Note on Rev. 2. a. and he and his followers may be thought to be these 〈 in non-Latin alphabet 〉 here, the unstable Christians that distorted these predictions. Or because it is added of the same men, that they do disstort other scriptures also to their own destruction, it will not so fitly be restrained to Cerinthus, but more generally be spoken of the Gnosricks, who by a strange liberty which they used in expounding the Scriptures of the Old Testament (calling it 〈 in non-Latin alphabet 〉 knowledge of mystical senses ) brought in most damnable doctrines of uncleanness, &c. And these sure are the men here spoken of, called unstable, because they fell off from the truth, and 〈 in non-Latin alphabet 〉 ) scoffers, V. 3. as that notes Apostates (see Note on Jude 18.) And having thus discovered who the men were, it will be more possible by the same clew to discover what the things were which are by S. Peter called 〈 in non-Latin alphabet 〉 hard to be understood. I shall here offer my conjecture. Our Savior, when he foretells this his coming very particularly, Mat. 24. and defines the time so far, that it shall be certainly within the compass of that generation, V. 34. (and in the life-time of some that were there present, Mat. 16. 28.) yet for the precise time of it, the day and hour, he pronounceth clearly that no man, nor angel, V. 36. (no nor the Son himself, Mar. 13. 32.) knows of that, that is, none but the Father. Accordingly he answers the Apostles Act. 1. 7. demanding whether he would then (after his resurrection) restore the kingdom to Israel, It is not for you to know the times and the seasons which the Father hath kept in his own power; that is, the day and hour in Matthew, the punctual time of this kingdom of God, this coming of Christ, God the Father had kept secret, revealed it neither to man nor Angel, neither should it be revealed to any. This I suppose is the meaning of 1 Thess. 5. 1, 2. that of the times and seasons, that is, of the very time which God in his wisdom had chosen for this remarkable coming of Christ upon his crucifiers he needed not write, it being sufficiently known that it was to come as a thief in the night, that is, not to be discerned beforehand. In which place, that which is 〈 in non-Latin alphabet 〉 times and seasons, V. 1. is 〈 in non-Latin alphabet 〉 the day of the Lord, V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour, Mat. 24. 36. and so instead of no man's knowing of it Mat. 24. and God's reserving it in his own power, so that it is not for them to know it, Act. 1. 7. is there, the coming of that day as a thief in the night; • y which may be concluded, that that phrase of that days coming as a thief in the night▪ is set to signify the uncertainty when that day would be. And so Christ explains that phrase; if the good man of the house knew in what watch the thief would come, &c. intimating that the coming of a thief is supposed to be unknown to him that is to be robbed by him. Now it is apparent that this saying of Christ's, in this sense, is here laid as the foundation of the discourse and words which here we are endeavoring to explicate, But the day of the Lord shall come as a thief in the night, V. 10. that is▪ But the punctual time of this coming is unknown, upon which he builds all watching, and caution, and continual expectance, V. 12. And having added what advantage the faithful Christians shall receive by this means, peaceable days of serving Christ, expressed by new heavens and new earth, that is, a new world, wherein dwelleth righteousness, which therefore he adviseth all to wait for, (for that is the meaning of 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , let us (not we do ) expect them, and depend on them according to his promise) he then gives them an account why 'tis thus long defer'd, and adviseth all to make the right use of it, make it their season of repentance, V. 15. which being confirmed by S. Paul's authority, he hath no more to add on this matter but this, that the objection of the Apostates, V. 3. against the truth of Christ's promise of coming in this manner, was founded only in the obscurity and unknownnesse of some particulars in this matter, which very probably signifies that professed unitelligiblenesse of the punctual time of Christ's coming, which because nobody would or could tell them when it would be, therefore they will not wait for it in purity and sobriety, and practice of such Christian virtues as were required to prepare them for it when it should come, but walk after their own lusts, V. 3. follow their own sensual courses, and persuade themselves that it will never come, that no such judgment is likely to come at all upon them, and so that day comes upon them unawares, and they perish in it with the crucifiers; and so are fitly said to detort these 〈 in non-Latin alphabet 〉 , the uncertainty of the punctual time (and some other such particulars) to their own destruction, to perish remarkably by this means. This is no improbable meaning of these words, compared with v. 3. from whence the rise of this discourse was taken. And if it be here objected, that this particular of the day and hour was more then 〈 in non-Latin alphabet 〉 , hard to be understood, God having kept it a perfect secret to himself, and so that this cannot be it which is here spoken of; I answer, that words of this nature are not so strictly to be taken as to be thought to signify no more then hard. For which it is said of him that trusts in riches, that it is hard for him to enter into the kingdom of God, that which is expressed by 〈 in non-Latin alphabet 〉 hard, Mar. 10. 24. is presently interpreted to be impossible, not only by the matter which is such, but also by the similitude of the Camel entering through the eye of a needle, v. 25. So when the Disciples complain of an hard saying, Joh. 6. 60. it follows, who can hear it? that is, no man can possibly be supposed to eat the Son of man's flesh, and so hard is impossible there also, that is, morally so, that which cannot be done without great impiety: and so 〈 in non-Latin alphabet 〉 here in the forementioned interpretation are not absolutely impossible to be known, because God my, though he will not, reveal it; but which could not be understood, supposing that God ( as Christ had said) would keep it in his own power, and reveal it to no man.
CHAP. I.
1. SImon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and our Savour Jesus Christ;]
[Paraphrase] 1. Simon, by Christ, whose disciple I was, surnamed Peter, and by him after, with others, sent by commission to preach the Gospel, to all the Jews wherever they are dispersed, (see 1 Pet. 1. 1.) which have received the faith of Christ, (and in that respect are as valuable in God's sight as we the Apostles of Christ) that faith, I say, whose object is the righteousness of Christ our God and Savior, either as that signifies his way of justifying men now under the Gospel (see note on Rom. 1. b.) or as it may note his fidelity and justice in performing what he hath promised us in the Gospel:
2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,]
[Paraphrase] 2. I salute you, and wish you all that felicity, which I promise myself you will enjoy by the receiving of the faith, and by your experience and evidence of God's goodness and faithfulness to you in Jesus Christ:
3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and [note a] virtue:]
[Paraphrase] 3. According as he of his goodness, and by exercise of his controlling omnipotent power, hath afforded us all things that pertain to felicity hereafter, or to piety here, by means of our faith, and profession or acknowledgment of Christ, who hath revealed himself unto us, and called us into his school, by most convincing arguments of his authority and mission from heaven; first by that glorious act of the holy Ghost's descending upon him, and the angel saying from God [This is my beloved son, in whom I am well pleased,] (For that that is the meaning of the word Glory, see note on Mat. 3. k. Rom. 9. c.) secondly, by his miracles which he did among men here, and by his Apostles ever since:
4. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of the divine nature, having escaped the [note b] corruption that is in the world through lust.]
[Paraphrase] 4. By which two, as evidences and engagements of the truth of them, huge promises have been made over to us of a most glorious and valuable nature, on purpose to allure and attract you to all divine purity, by receiving the faith of Christ, and forsaking that abominable course of unnatural lusts, and other like sins, which through the sect of the Gnostics is now become so common and ordinary among the professors of Christianity, (see note on c. 2. a.)
5. And besides this, giving all diligence, add to your faith virtue; and to virtue [note c] knowledge;]
[Paraphrase] 5. In respect of whom it i • necessary that you be very careful and diligent, that constancy, courage, perseverance (see note a.) be superstructed on your profession of the Christian faith; that knowledge of mysteries be joined to that courage, and that it supplant it not;
6. And to knowledge temperance; and to temperance patience; and to patience godliness;]
[Paraphrase] 6. That strict continence be one thing that accompanies that knowledge; then to that continence, in avoiding the pollutions of the flesh, to which the Gnostics would seduce you, under pretence of mysterious knowledge; and a cheerful patience, or resolution of bearing whatsoever may fall on you from the enemies of your profession, whether Jews or false heretical Christians; to that patience, piety and frequenting of the public service of God, not giving over the assembly, as some of the Hebrews did, Heb. 10. 15. to avoid persecution;
7. And to godliness brotherly kindness; and to brotherly kindness charity.]
[Paraphrase] 7. Then to your piety, kindness to all your fellow Christians (contrary to the fiery contentions and factions among them, caused by the Gnostics;) and to that kindness to your fellow-Christian, perfect charity to all men, even your enemies and persecutors.
8. For if these things be in you and abound, they make you that you shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ.]
[Paraphrase] 8. For the practice of these virtues, especially if they be in you in any eminent degree, will render you good and faithful servants of Christ, and such as becomes your Christian profession.
9. But he that lacketh these things is blind, and cannot see far off, and hath forgotten that he was purged from his old sins.]
[Paraphrase] 9. And he that falls back into any of those sins, contrary to those virtues, is like a purblind man that cannot see things that are at a distance from him, thinks (through this fault in his eyes, or forgetfulness in his understanding) that Christianity may give him liberty and license, (as the Gnostics say it doth) whereas it was not long ago that Christianity called him out of these pollutions, and wrought this purification upon him, which is directly contrary thereunto.
10. Wherefore the rather, brethren, give • diligence to make your [note d] calling and election sure: for if ye do these things, ye shall never fall:]
[Paraphrase] 10. This, brethren, must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians, and designing you deliverances, effectual to you. This must be done by your vigilancy over yourselves, that you relapse not into those former sins from which you came out at your conversion to Christ: which if you do, you shall never miscarry, or forfeit that great benefit of being Christians, and of being that remnant that should now be delivered, when the rest of the Jews that believe not shall be destroyed.
11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.]
[Paraphrase] 11. For by this means you shall be capable of being the men of which the kingdom of Christ shall be made up, that kingdom which begins in the vengeance executed on the unbelieving impenitent Jews, and in delivering the believers, and shall last most gloriously forever in subduing of enemies, and delivering of disciples.
12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.]
[Paraphrase] 12. The vastness of your concernments herein makes me thus solicitous to inculcate these things unto you: not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdom here on earth, viz. by coming in vengeance on the obdurate, and delivering the constant persevering Christians; for I am sure you have been taught it over and over again, and sufficiently instructed and satisfied in the truth of it.
13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance:]
[Paraphrase] 13. But I think it not amiss, as long as I live in this world, or in this flesh, to be your remembrancer, and refresh these notions, stir up that knowledge which is already in you:
14. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shown me.]
[Paraphrase] 14. Knowing that the time of my dissolution now suddenly approacheth, according as Christ, when he foretold of some that should survive this coming of his to the destruction of the Jews, (which now I speak of) gave an intimation to me that I should not, Job. 21. 18, 22. and positively affirmed that I should be crucified, as ere long I expect to be.
15. Moreover I will endeavor that you may be able after my decease to have these things always in remembrance.]
[Paraphrase] 15. And therefore I being to dy before this comes to pass, but many of you likely to live to see it, it is my duty and purpose by this Epistle to fix it in you, that when I am dead and gone, you may remember this certain truth of Christ's kingdom, and coming to destroy the Jewish unbelievers and crucifiers, and to preserve and rescue the believers among them (see c. 2. 9.)
16. For we have not followed cunningly-devised fables, when we made known unto you the power and [note e] coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.]
[Paraphrase] 16. For they are not fancies or deceivable arguments upon which we have grounded this doctrine concerning Christ's coming in power to the destruction of his enemies, and rescuing of believers, but the very things which we saw adumbrated, and heard discoursed on by Moses and Elias (see note on Mat. 17. a. and Luc. 9. 31. note c:) when I and James and John were with Christ on Mount Tabor, and saw the Majesty that was instated on him at his transfiguration, Mat. 17.
17. For he [note f] received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased.]
[Paraphrase] 17. For at the time of his receiving that Majesty from the Father by way of vision, foretelling what should soon be instated on him, there was a voice which came out of that shining cloud, Mat. 17. 5. and with it these words, Thou art my beloved Son, &c. which signified God's design of instating the kingdom on him.
18. And this voice which came from heaven we heard, when we were with him in the holy mount.]
[Paraphrase] 18. And I also with James and John heard this voice which came out of the cloud, Mat. 17. 5. being then with him on that mount, where he was transfigured, and which by the evident presence of God by his Angels there became an holy place: see note on the Title of this Epistle.
19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the [note g] day-star arise in your hearts:]
[Paraphrase] 19. And beside these adumbrations by way of vision in the mount, we have many prophecies in the Old Testament concerning this matter, v. 12. of the destruction of the Jews, and preserving of a remnant, which together with Christ's predictions Mat. 24. are yet a more firm, sure, infallible argument to us then any other. And 'tis well done of you to study and observe these prophecies, which may stay your hearts in this state of affliction and persecution, until that day of your deliverance come, or till the forerunners of it, Luk. 21. 28. begin to show themselves unto you.
20. Knowing this first, that no prophecy of the Scripture is of any private [note h] interpretation.]
[Paraphrase] 20. This being a principle known to all, that no Scripture-prophecy is without particular mission and appointment from God; that which the prophets there have foretold being not the suggestions of their own spirits, what they thought good, but what God inspired and moved them to, by his Spirit's coming upon them.
21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost.]
[Paraphrase] 21. For none of the prophets of any time have undertaken that office on their own heads, or prophesied their own fancies or persuasions, but all the Scripture-prophets have been men called and sent by God on his messages, and inspired and instructed by the holy Spirit of God, every word which they have delivered. And therefore you cannot run any hazard in depending upon that which they have foretold shall come to pass in these, which they called the last, days, Joel 2. 28, 30, 31, 32. and in many other places.
Annotations on Chap. I.
[ a] V. 3. Virtue ] The word 〈 in non-Latin alphabet 〉 virtue, beside the ordinary known notion of it for prubity of manners among men, as the generical word that contains all moral and Christian virtues under it, (in which sense it is used Phil. 4. 8.) doth in this Chapter signify two things, very distant from one another, and both of them differing from this. In this verse it signifies the power of God which he shown in Christ, especially the miracles which he was enabled to work: and so 'tis here joined with the glory; whether the descent of the Holy Ghost on him and on the Apostles (which is ordinarily called Shechina and 〈 in non-Latin alphabet 〉 glory, see Mat. 3. c.) or whether the glory that shone in his works and doctrine be meant by it. So 1 Pet. 2. 9, 〈 in non-Latin alphabet 〉 the virtues (in the Plural) of him that called us out of darkness into this great light, that is, his miraculous power, divine actions and words together. But then in the 5 th verse of this Chapter, the word seems to have yet a third notion, and belonging there evidently to men, not God, as here, it cannot yet be fitly interpreted by that word Virtue, which is the general comprehensive title of all virtues; for many of them are after named, as continence, patience, &c. and required to be superstructed upon this of 〈 in non-Latin alphabet 〉 virtue, which would not be so proper: but it seems rather to signify (in that notion wherein both the Greek 〈 in non-Latin alphabet 〉 and the Latin virtus are often used) 〈 in non-Latin alphabet 〉 , 1 Cor. 16. 13. manhood, courage, or fortitude, in adhering to Christ, Mat. 16. 24. which the Gnostics, against whom he arms them, would so fain rob them of now in time of persecutions; so as in those verses of Euripides,
Fortitude is very useful against afflictions, a man may show virtue in his death. For there fortitude and virtue are all one. And so to their virtue or courage they must add knowledge, that is, that true Christian knowledge, to which their 〈 in non-Latin alphabet 〉 knowledge falsely so styled was opposed; and to that, continence, contrary to their uncleanness and filthiness; and to that, perseverance, &c. just as 2 Cor. 6. 6. after patience in afflictions, ver. 4. and purity, is 〈 in non-Latin alphabet 〉 knowledge: which again that it is set opposite to that pretended of the Gnostics, see the Context there, and Note a. on that Chapter.
[ b] V. 4. Corruption ] 〈 in non-Latin alphabet 〉 corrumpi signifies sometimes to be debauched to sin, particularly, and in the most eminent manner, to those sins against nature, abominable heathen lusts: so 2 Cor. 7. 2. 〈 in non-Latin alphabet 〉 we have corrupted no man, seems to relate to those false teachers, the Gnostics among them, who did thus corrupt and seduce their disciples. Agreeable to which is that speech of Heraclitus in his Epistle to Hermodorus, 〈 in non-Latin alphabet 〉 , With whom have I accompanied in adultery, in murder, in drunkenness, in corruption, or pollution? I corrupt, I wrong no man of them all. Thus was Socrates accused 〈 in non-Latin alphabet 〉 , as a deceiver, a debaucher, corrupter of youth; and this the sum of his accusation, 〈 in non-Latin alphabet 〉 , he wrongs and corrupts the young men. So in a narration of Hippolytus in Palladius, of a Christian Virgin put by the tyrannical Judge into a brothel-house, the debauched young men strait came, 〈 in non-Latin alphabet 〉 , to company with her for corruption, that is, to commit all filthiness with her. And so after he that freed her from that house is said 〈 in non-Latin alphabet 〉 to have delivered her from this dishonorable or vile corruption. And so c. 11. 3. So perhaps 〈 in non-Latin alphabet 〉 , Rev. 11. 18. corrupting the earth, see Note c. So Ephes. 4. 22. the old heathen condition is called the old man, 〈 in non-Latin alphabet 〉 , corrupted according to those lusts of deceit, that is, the unnatural lusts of the heathen world, then brought into the Church by the false teachers, the Gnostics. So Jude 10. 〈 in non-Latin alphabet 〉 , in these they are corrupted, noting their corrupt practices contrary to nature. Thus 〈 in non-Latin alphabet 〉 in Ignatius Epist. ad Ephes. is by the Translator rendered Masculorum concubitores, and by Hesychius 〈 in non-Latin alphabet 〉 , and so 〈 in non-Latin alphabet 〉 in the Epistle of Barnabas, in this sense, so vulgar in other Authors. And thus it clearly signifies in this place, (and others of this Epistle ) having 〈 in non-Latin alphabet 〉 in lust added to it, and 〈 in non-Latin alphabet 〉 , that is in the world, referring to those unnatural Gentile practices. So 〈 in non-Latin alphabet 〉 corruption c. 2. 12. is all unnatural filthiness; see Note on Rom. 8. 1. and Note on 2 Pet. 2. b.
[ c] V. 5. Knowledge ] The true notion of the word 〈 in non-Latin alphabet 〉 knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar 〈 in non-Latin alphabet 〉 or gift of the Spirit (see Note on 1 Cor. 1. c. & 1 Pet. 3. c.) and signifies the understanding of the word of God, that is, the Scriptures, in the diviner and more mysterious sublime sense, such as the Judaizing Gnostics pretended to have an abstract of, Rom. 2. 20. called there 〈 in non-Latin alphabet 〉 , such as to which the Jews pretend in their Cabala. So again c. 13. 2. where 〈 in non-Latin alphabet 〉 , all knowledge, is the same with 〈 in non-Latin alphabet 〉 , know mysteries precedent, and differs from 〈 in non-Latin alphabet 〉 , all faith, in this, that 〈 in non-Latin alphabet 〉 , all knowledge, is that more subtle mysterious understanding of the Old Testament, and 〈 in non-Latin alphabet 〉 , all faith, is all kind of Christian faith, even that that hath the gift of miracles annexed to it. So again ver. 8. where 'tis mentioned as an extraordinary gift, and joined with tongues and prophecyings; so c. 14. 6. revelation, knowledge, tongues, prophecy: and from thence it comes to signify 〈 in non-Latin alphabet 〉 the more exquisite knowledge of Christ and the mysteries of the Gospel, as Col. 2. 3. the hidden treasures of knowledge; which is also intimated by 〈 in non-Latin alphabet 〉 , the key of knowledge, Luk. 11. 52. that knowledge which is locked up. So Rom. 11. 33. 〈 in non-Latin alphabet 〉 , the knowledge of God, of which there was such a 〈 in non-Latin alphabet 〉 profundity, and chap. 15. 14. 〈 in non-Latin alphabet 〉 the knowledge of all mysteries. That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it, that it doth 〈 in non-Latin alphabet 〉 , puff up, for so knowledge of mysteries is of all things most apt to do. So ver. 10. that knowledge which another looks on in thee with that reverence, and on occasion of which he, being not able to discern so subtly, comes to sin and perish by reason of thy having and using it, v. 11. So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ, that is, the understanding of that great mystery wherein God exhibited himself to us in the person of Christ incarnate. So when we read 〈 in non-Latin alphabet 〉 abounding, or 〈 in non-Latin alphabet 〉 excelling joined with it, Ephes. 3. 19. and Phil. 3. 8. From these notions of the word it is that the Gnostics of those times took their names, pretending to all secret mysterious understanding of the Old Testament, and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted fancies, as may be seen in Epiphanius. This is mentioned by the Apostle under the title of 〈 in non-Latin alphabet 〉 knowledge falsely so called, 1 Tim. 6. 20. by them called 〈 in non-Latin alphabet 〉 knowledge, and the 〈 in non-Latin alphabet 〉 knowing persons, but, saith he, 〈 in non-Latin alphabet 〉 very falsely so styled by them, and so 'tis acknowledged by Theophylact. And according to this it is that the Apostle Barnabas in his Epistle (those fragments of it • hat are come to us) setting himself distinctly against these Gnostics, that out of the mystical interpretation of the Old Testament brought in many damnable doctrines, (not only the necessity of continuing Circumcision, &c. but the lawfulness of all abominable unnatural filthiness, and withal the denying of Christ 's coming really in the flesh) sets up another 〈 in non-Latin alphabet 〉 , or mystical exposition of the Old Testament, and in that whole Epistle interprets many places of Scripture to the maintaining of Christianity against them. And hence I conceive it is that in this Epistle, which is so wholly designed as an antidote against the Gnostics (as the Epistle of S. Jude also is) and particularly against their abominable filthy practices, the word 〈 in non-Latin alphabet 〉 knowledge is used, not for that 〈 in non-Latin alphabet 〉 of gift of mysterious knowledge, but for the true saving Christian knowledge, in opposition to that pretended to by the Gnostics, and therefore it is here encompassed with virtue on one side, meaning by it courage and constancy in the Faith (see Note a.) so opposite to their doctrine of compliances, and 〈 in non-Latin alphabet 〉 continence on the other side; and the adding of these one to another, courage to their faith, and continence to their 〈 in non-Latin alphabet 〉 knowledge, is by him advised to, on purpose to testify and demonstrate their having forsaken the 〈 in non-Latin alphabet 〉 ver. 4. those abominable lusts, 〈 in non-Latin alphabet 〉 so used in the heathen world, and brought into Christianity by the Gnostics.
[ d] V. 10. Calling and election sure ] What is meant by 〈 in non-Latin alphabet 〉 calling, hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians; and so what by 〈 in non-Latin alphabet 〉 election, Note on 1 Pet. 2. c. that peculiar favor of being the remnant to whom the promises of deliverance belonged, and in whom they should be fulfilled, when the rest of that people, remaining obdurate in their sins, should be destroyed. All the difficulty remaining is to determine what is meant by 〈 in non-Latin alphabet 〉 , to make either or both these firm, or sure. And first, that this refers not to the assaring ourselves of either, that is, to our being confident that we are called or elected, to our acquiring any certainty of belief or firmness of hope in our own minds that we are in the favor of God, which is ordinarily styled certitudo subjecti, the certainty of the subject, may appear by this, that there is in this verse no mention of either faith or hope, or anything in us, but only of calling and election, which are acts of God's favor without and concerning us. The King's MS. reads it indeed with some change, 〈 in non-Latin alphabet 〉 , by your good works to make consolation and election firm to you, where consolation doth more sound to that sense then calling could do. But of that reading it is observable, first, That the ancient Latin, that appears to have read the first part of it as it is in the King's MS. 〈 in non-Latin alphabet 〉 , by goods works, doth not acknowledge the latter, but retains 〈 in non-Latin alphabet 〉 calling, with the other ordinary Copies; secondly, That the word Calling is oft in other places joined with Election, but Consolation never, which is a farther prejudice against this reading; thirdly, That if 〈 in non-Latin alphabet 〉 consolation were retained, yet it must necessarily signify that consolation as it is afforded by God, not as it is in us, his real goodness to us, not our apprehension of it, so that it may agree with 〈 in non-Latin alphabet 〉 election, which we know is God's electing or preferring of us, or the favor done to us by God, without any intimation of our apprehensions. Secondly, this phrase cannot refer to the promises of God, so as to signify our making them sure or firm, for they are certainly and immutably so already, and it is God, not we, that is to make them so, by performing them to us. It remains then that by this phrase 〈 in non-Latin alphabet 〉 to make firm, must be meant that which through the grace of God is in the Christians power by care and diligence to do, viz. to qualify themselves with a capacity of receiving the benefit and fruit of these mercies and favors of Christ, to remove the hindrances which will keep them from being actually beneficial to us, and so to render them firm, that is, effectual to the good of our souls. And all the promises of God being conditional, and our performance of that condition being from us required, that the favors of God bestowed on us, his calling and election, may be effectually such to us, really for our advantage, not our woe, the only way to make them effectual to us is our discharging our parts, performing the condition; and to this it is that our diligence is here required, which cannot be available in anything else. That this is the meaning of the words may appear by the like phrase, Rom. 4. 16. 〈 in non-Latin alphabet 〉 , that the promise may be firm to all the people, which no way refers or looks to their confidence or persuasion of it, nor to the firmness of the promise only, but to the benefit and fruit and effectualness of it to them: so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God, that is, to make good God's promises to the Jews, 〈 in non-Latin alphabet 〉 , to make the promises of the fathers firm, that is, effectual, to exhibit and perform them to them. So Heb. 2. 2. If the word which was spoken by Angels, that is, the Law given to Moses be firm, that is, were performed, failed not of the effect, (without any reference to their persuasion of it,) for so 'tis expressed by what follows, and every transgression and disobedience received a just reward, that is, the breaches of that Law were actually punished. And accordingly here their diligence in making their calling and election firm, is taking care that the mercies of God toward them in calling, and choosing, or preferring them before others, may prove effectual to them, that is, that they may obtain that benefit which was designed them by God in these mercies, and which they certainly shall obtain if they perform what is required of them. Thus in a like phrase, to apprehend, or lay hold on, eternal life, 1 Tim. 6. 12. is but the interpretation of, fight the good fight, going before, the only way to the obtaining of that 〈 in non-Latin alphabet 〉 or reward (like that in the Olympic games) which is given to none but conquerors, being the contending 〈 in non-Latin alphabet 〉 , according to the laws of the agones, fighting and overcoming, which is expressed Phil. 3. 12. by 〈 in non-Latin alphabet 〉 , I pursue, or run, if so be I may obtain.
[ e] V. 16. Coming of our Lord ] That 〈 in non-Latin alphabet 〉 the coming of Christ signifies the remarkable destruction of the impenitent Jews, and deliverance of the believers among them, hath been often shown (see Note on Mat. 24. b.) and particularly that 'tis called his coming with power, Mat. 24. 30. that is, as a King or mighty person. Agreeably to that is here the power and coming of our Lord Jesus Christ, 〈 in non-Latin alphabet 〉 , in this sense of his coming to discriminate between the persecutors and disciples, so that one should be taken, and the other left, Mat. 24. 40. the obstinate obdurate Jews to be utterly destroyed by the Roman Eagles as by Christ 's executioners, and the faithful among them delivered out of that ruin. And to that doth the Context here, and almost all the rest of this Epistle, direct those words; see ch. 3. 1, and 4. All the difficulty will be, how that which here immediately follows, but were eye-witnesses of his majesty, can belong to this particularly. To which I answer, that the word 〈 in non-Latin alphabet 〉 is there set to express that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor, at which Peter was present as an 〈 in non-Latin alphabet 〉 or eye-witness. This is clear from v. 17. by the voice that came out unto him from the magnificent glory (that is, from that splendid cloud, Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of angels, called his glory, Luc. 9. 31, 32.) This is my beloved son, &c the very passage that is there mentioned. Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of (a kind of parable to express) this coming of Christ in this glorious manner against his crucifiers, and for the rescue of all persevering disciples. This appears by these two circumstances; first, by the passage immediately precedent (with which the story of the Transfiguration connects in all the three Gospels where 'tis mentioned,) viz. that he that will save his life, that is, forsake Christianity, to avoid the present pressures, shall lose it, that is, shall be destroyed in that 〈 in non-Latin alphabet 〉 but he that will lose his life for Christ's sake, that is, venture the utmost danger rather then fall off from Christ, shall find, or save, it, that is, be thus delivered, at Christ's coming to execute vengeance on those persecutors: which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews, Luc. 17. 33. And farther, that he that shall be ashamed of Christ, of him shall Christ be ashamed, when he shall come in his own glory, and his Fathers, and the holy Angels, that is, when he comes in this kingdom of his (not only at the day of doom but) peculiarly within the space of the life of some by-standers, as all the Gospels agree in that place, and as at another time Job. 21. Christ saith particularly of S. John, who lived to see it. Of which that he might give them some essay, he had three of them up to the mountain, and was transfigured before them, gave them some glimpse of that future glorious coming of his. The second circumstance to make this appear reasonable, is the business of the discourse which was betwixt Moses and Elias and Christ at that time, which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord, from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes, that Elias must first come? who, saith Malachi, was to come before that great and dreadful day. This S. Luke more particularly mentions, c. 9. 31. 〈 in non-Latin alphabet 〉 , they spake of his exodus, which he was ready to perform at Jerusalem. What this 〈 in non-Latin alphabet 〉 was hath there been said, see Note on Luc. 9. b. viz. Christ's going out of this world, as Moses went out of Egypt, Heb. 11. 22. (which one story gives that title of Exodus to that second Book of Moses so called) and to this is that great day of the Lord resembled Jude 5. being attended first, with the destruction (as of the Egyptians there, the oppressors of him and the people of God, and after of the Israelites themselves that believed not, Jude 5. so) of the Jews here, the crucifiers of Christ, and persecutors of Christians, and withal of all vicious abominable Christian professors, that turn the Gospel into licentiousness; and secondly, with the deliverance of God's people, as there of the children of Israel, so here of all the true Israelites, the faithful disciples of Christ, that stick close to him in despite of persecutors and seducers. In respect of which as Moses was their 〈 in non-Latin alphabet 〉 , savior or deliverer, and a God of vengeance to Pharaoh, &c. and as saviors are said to Judge, Obad. 21. so is this coming of Christ, the coming both of a King and of a Savior, to destroy enemies and deliver friends. Which being the matter of Elias and Moses 's discourse with Christ, at which S. Peter himself was present (& by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume, and Moses he that thus delivered the Israelites cut of Egypt ) S. Peter here may very well mention it, as a demonstrative evidence, by which he was able to make known unto them this power and coming, v. 16. that is, this powerful regal coming of Christ that now we speak of.
[ f] V. 17. Received —] What is meant here by 〈 in non-Latin alphabet 〉 , receiving from God the Father honor and glory, will easily be guessed both by what hath been said Note e. and especially by the 〈 in non-Latin alphabet 〉 , majesty of Christ, of which they are said to have been eye-witnesses. For this verse being by the 〈 in non-Latin alphabet 〉 , for, annexed as a proof to the former, it must follow that the honor and glory which Christ received here, v. 17. is that majesty which they saw, v. 16. That surely signified the dignity royal that there, by way of vision or prophecy, he was instated in, this Commission sent him from heaven, as it were, by the hands of two great men, Moses and Elias, who also talked with him on this subject and told him what should befall him, first in his passage to this kingdom, and then how it should be exercised by him upon his crucifiers. And then this must be the meaning of his receiving honor and glory here, that is, this kingdom being thus (in vision) instated on him; a solemnity of which is that which follows, 〈 in non-Latin alphabet 〉 , this, or such a, voice being brought to him, or delivered out of the magnificent glory, (that is, out of the bright shining cloud (see Note on Mat. 3. c.) that appeared in that vision) This is my beloved son, &c. signifying God's purpose of ruling the world by him, devolving the government of all upon him. Some place of mistake here may be, by confounding together this solemnity and this majesty, from thence imagining that this voice from heaven was the 〈 in non-Latin alphabet 〉 honor and glory which he received. But this is a mistake, it being first evident, that there were two things here mentioned of this vision, one the object of their sight, of which they were 〈 in non-Latin alphabet 〉 eye-witnesses, the other, of their hearing, or which 〈 in non-Latin alphabet 〉 they heard. And the former of these was in several phrases, the 〈 in non-Latin alphabet 〉 majesty, and 〈 in non-Latin alphabet 〉 honor and glory, that was vested on him; the latter the proclamation, as it were, before him, when in vision he enters on this office: And of this it it said, ver. 18. 〈 in non-Latin alphabet 〉 , This voice also we heard, as before they had seen the majesty or honor and glory, making these, two disparate things, as the lightning and the thunder, the one to the eye, the other to the ear, but both proofs of the same matter (the argument or subject here in hand) the kingdom which Christ had at his resurrection entered on, and should now shortly actually exercise it in the destroying of his crucifiers. That 〈 in non-Latin alphabet 〉 here in the Nominative hath no Verb following to govern it, is after the manner of these Hebraizing writers, and in the construction must be set as if it were 〈 in non-Latin alphabet 〉 , the Genitive taken absolutely.
[ g] V. 19. Day-star ] The word 〈 in non-Latin alphabet 〉 day, for Christ's coming in vengeance on his crucifiers, hath been interpreted formerly. See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies, 〈 in non-Latin alphabet 〉 ,