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i of God, which he hath testified one see his brother sin a sin of his Son.

which is not unto death, let him 10 He who believeth on the ask, and he will give him life, for .: Son of God, hath the testimony those who sin not unto death.*

in himself: he who believeth There is a sin unto death: I not God, maketh him false, be- do not say that he shall petition cause he believeth not the tes concerning this : 17 all unrigh: timony which God hath testi- teousness is sin : and there is a

fied of his Son. 11 And this is sin not unto death. the testimony, that God hath 18 We know that whosoever given to us aionian life; and is born of God sinneth not; this life is in his Son. 12 He but he who is born of God

who hath the Son, hath life ; keepeth himself, and the evil E and he who hath not the Son propensity hurteth him not. 19

of God, hath not life. 13 These We know that we are from God; things I write to you, that ye and the whole world lieth in may know that ye have aionian wickedness.f 20 And we know life, who believe in the name that the Son of God hath been of the Son of God.

sent, and hath given us an un14 And this is the confidence derstanding that we might acwhich we have in him; that, quire a knowledge of Him who if we ask any thing according is true: and we are in Him who to his will, he heareth us. 15 is true, being in his Son (JeAnd if we know that he heareth sus Christ]. Thist is the true us, whatsoever we ask, we God and the aionian life. 21 know that we have the petitions Dear children, keep yourselves which we ask of him. 16 If any from idols.

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1 THE Elder to the chosen , but all those likewise who know Cyria, and to her children, whom the truth ;) 2. because of the I truely love; (and not I only, I truth which abideth in us, and

* Sin and disease were considered as so inseparably connected, according to the Jewish philosophy, that, perbaps, the apostle might mean nothing more by the advice which he here gives, than to recommend prayer for the sick where the disease was curable, and to dissuade from un. becoming importunity where the malady was evidently incurable, and fatal. See John ix. 2,34 ; Matt. ix. 1-8. See Dr. Priestley in loco.

+ The heathen world is figuratively represented as under the dominion of Satan. Compare 1 Cor. v. 5, and the note there.

That o'tos this, sometimes refers to the remote antecedent, see Acts ii. 22, 23 ; vii. 18, 19; 2 John 7. It here refers to TW aanbevço the true one, or Him who is true, in the preceding clause. See John xii. 50. xvii. 3.

$ The second and third epistles of John are placed by Eusebius amongst the books whose ge. nuineness had been called in question : but this was probably owing to their brevity, and to their

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which will be with us to the one is a deceiver, and an antiage: 3 favour, mercy, and peace christ. be with you, from God the Fa 8 Take heed to yourselves; ther, and from [the Lord] Jesus that we lose not those things Christ the Son of the Father, which we have done, but that in truth and love.

we receive a full reward. 4 I REJOICED greatly, that I 9 Whosoever transgresseth, found some of thy children walk- and abideth not in the doctrine ing in the truth, according as of Christ, hath not God. He we have received command that abideth in the doctrine [of ment from the Father. 5 And Christ], hath both the Father now I beseech thee, Cyria, not and the Son. as writing to thee a new com 10 If any one come to you, mandment, but that which we and bring not this doctrine, rehad from the beginning, that ceive him not into your house, we love one another. 6 And nor greet him: 11 for he who this is love, that we walk ac- greeteth him, is a partaker of cording to his commandments. his evil deeds. This is the commandment; as 12 Having many things to ye have heard from the begin write to you, I am not inclined ning, to the intent that ye to communicate them by paper should walk in it.

and ink: for I hope to come to 7 For many deceivers have you, and speak face to face, that entered into the world, who our joy may be full. 13 The confess not that Jesus Christ children of thy chosen sister io come in the flesh. * Such an salute thee.


1 THE Elder to the beloved thou walkest in truth. 4 I have Gaius, whom I truely love. 2 no greater joy than in these Beloved, I wish that thou may- things, to hear that my childest prosper in all things, and be ren walk in truth. in health, even as thy soul pros 5 Beloved, thou dost faithpereth : 3 for I rejoiced greatly, fully, whatsoever thou performwhen the brethren came and est for the brethren and for the bare testimony of the truth strangers ; 6 who have borne which is in thee, according as I testimony of thy love before being addressed to particular persons ; for, as Dr. Priestley observes, "both the subjects and the , language are so much the same with those of the former epistle, that there cannot be a doubt of their having the same author."

* i. e. who confess not that he is a real man; alluding to the errors of the Docetæ,

the church: whom if thou con- and casteth them out of the duct on their journey in a man-church. ner worthy of God, thou wilt 11 Beloved, imitate not that do well; 7 for they went forth which is evil, but that which is for the name of Christ, taking good. He who doth good, is of nothing from the gentiles. 8 God, but he who doth evil, hath We ought therefore to receive not seen God. such; that we may be fellow 12 Demetrius hath a good labourers for the truth.

testimony from all men, and 9 I would have written to the from the truth itself: and we church : but Diotrephes, who also bear him testimony; and ye loveth to have the pre-eminence know that our testimony is true. among them, receiveth us not. 13 I HAD many things to 10 Wherefore, if I come, I will write; yet I will not write to call to remembrance his deeds thee with ink and pen : 14 but which he doth, tattling against I hope that I shall shortly see us with evil words : and not thee, when we shall speak face content herewith, he receiveth to face. 15 Peace be to thee. not the brethren himself, and Our friends salute thee. Salute forbiddeth those who would, I the friends by name.



1 JUDE, a servant of Jesus should earnestly contend for Christ, and brother of James, the faith which was once delivto those who have been sancti ered to the saints. fied in God the Father, pre 4 For some men have crept in served and called in Jesus privily, who were before, of old, Christ: 2 mercy, and peace, set forth for this condemnation, and love be multiplied to you. ungodly men, turning the fa

3 Beloved, while I gave all svour of our God into lasciviousdiligence to write to you of the ness, and denying the only socommon salvation, it became vereign, and our Lord Jesus necessary for me to write to Christ. you, and exhort you, that yel 5 Now I desire to remind

* “ This epistle is one of those books the genuineness of which was disputed in the primitive ages, and which therefore, as Dr. Lardner well observes, " ought not to be alledged as affording alone sufficient proof of any doctrine." Grotius ascribes it to a bishop of Jerusalem in the reign of Adrian: but it is commonly believed to have been written by Judas, otherwise called Lebbeus and Thaddeus, the son of Alpheus, the brother of James the less, and first cousin to our Lord. The design of the epistle is to guard its readers against the errors and the crimes of the Gnostics. He is thought to have made quotations from the same apocryphal work which is referred to in the second epistle of Peter ; which epistle Dr. Benson conjectures to have been consulted by him while he was writing his own. The epistle of Jude has as little evidence, either external or internal, in its favour, as any book of the New Testament.” Im. Ver. note.

you, who once knew this, that have gone in the way of Cain, the Lord, having saved his and rushed after the error of people out of the land of Egypt, Balaam for reward, and destroyafterward destroyed those who ed themselves by gainsaying believed not. 6 And the mes- like Korah. sengers who kept not their first 12 These are blemishes in state,* but left their own habi your

love-feasts, when they tation, he hath reserved in un- banquet with you, feeding seent chains, under darkness, themselves without restraint: to the judgment of the great clouds without water, carried day. 7 Even as Sodom and Go. aside by winds; trees whose morrah, and the cities about fruit withereth, barren, twice them, which in a manner like dead, plucked up by the roots; to these had habitually com- 13 raging waves of the sea, mitted fornication, and gone foaming out their own shame; after other flesh, are set forth wandering stars, to whom the for an example, suffering the blackness of darkness is reserv. vengeance of aionian fire. 8 Ined to the age. like manner also these dreamers 14 Now Enoch, the seventh defile the flesh, set at nought from · Adam, prophesied even dominion, and speak evil of concerning these, saying, “Be. dignities. 9 Yet Michael the hold, the Lord cometh with his archangel, when, contending holy myriads of angels, 15 to with the impostor, he disputed execute judgment upon all, and about the body of Moses, did to convict all the ungodly not attempt to bring against ! [among them] of all their [unhim a reviling accusation, but godly] deeds which they have said, “ The Lord rebuke thee.” committed, and of all the hard 10 But these blaspheme what s'eeches which ungodly sinners they do not understand: but have spoken against him.” what they know naturally, as

16 These are murmurers, brute creatures, in these things complainers, walking after their they corrupt themselves. 11 own evil desires : and their Alas for them! because they mouth speaketh very swelling

*"Or, the messengers who watched not duly over their own principality, but deserted their proper habitation, he kept with unknown chains under darkness (punished them with judicial blindness of mind) to the judgment of a great day, i. e. when they were destroyed by a plague.' Alluding to the falsehood and punishment of the spies. Numbers xiv. See Simpson's Essays, P: 210. Perhaps, however, the writer may refer to some fanciful account of a fall of angels contained in the apocryphal book which lay before him, without meaning to vouch for that fact any more than for the incident mentioned ver. 9. He might introduce it merely to illustrate his argument. At any rate, a fact so important is not to be admitted upon such precarious evidence.” Im.

+ Gr. uifios, which must Lexicon-writers derive from afl, ever, or always : but it may have the same etymology as ædns, hades, which they derive from a negative, and edErv, to see, and therefore it signifies invisible, unseen, unknown. See Rom. j. 20, where the same word is rendered eternal, after the common version ; but, even there, unknown would perhaps have been equally as admissible. See also Scarlett's translation, note on the place.

This is another quotation from some ancient apocryphal book; for the authenticity of which, however, the writer is not to be supposed to vouch,

Ver. note.


words, and they respect the per

of our Lord Jesus Christ to ai. sons of men for the sake of gain. onian life. 22 And on

17 But, beloved, remember have pity, making a difference: ye the words which have been 23 and save others with fear, spoken before by the apostles snatching them out of the fire; of our Lord Jesus Christ ; 18 hating even the garment defiled how they told you that there by the flesh. should be scoffers in the last 24 NOW to him who is able time, walking after their own to keep you from falling, and ungodly desires. 19 These are to present you spotless before they who separate [themselves], his glory with exceeding joy; mere animal

men, not having 25 to the only God, our Sathe spirit. :

viour, through Jesus Christ, 20 But ye, beloved, building our Lord, be glory [and] maup yourselves in your most holy jesty, dominion and power, as faith, praying in a holy spirit, before all time, so now, and 21 keep yourselves in the love throughout all ages. Amen. of God, looking for the mercy



vants things which must shortly 1 THE Revelation of Jesus come to pass; and he sent and Christ, which God gave to him, signified it, through his mesthat he might show to his ser senger, to his servant John: 2

*“ The Apocalypse or Revelation of Jesus Christ, is one of those books, the genuineness and authority of which, as Eusebius informs us, was, by some, called in question. It has, however, been almost universally received in modern times. As a book of prophecy, the evidence of its divine authority must chiefly rest upon the perceived accomplishment of the predictions which it contains : so that it may be regarded as in a considerable degree independent of external evidence. In this, however, in the estimation of many learned men, it is far from being deficient. Sir Isaac Newton says, (Observ. on Apoc, p. 249,) "I do not find any other book of the New Testament so strongly attested, or commented upon so early as this.” Dr. Priestley (Notes, vol. iv. p. 573,) says, he thinks it impossible for any intelligent and candid persons to peruse it without being convinced that, “considering the age in which it appeared, none but a person divinely inspired could have written it." See also Mr. Tower's observations and extracts respecting the authenticity of the Apocalypse, in his learned Illustrations of Prophecy, vol. i. ch. iii. Mr. Evanson bas éven endeavoured to prove that the apostle Paul alludes and thus bears testimony to the authenticity of this book in some of his epistles. See Evanson's Reflections upon the state of Religion, p. 39-42. Some learned men, however, who have even admitted the divine authority of the Apocalypse, have expressed a doubt whether this book was written by John the apostle and evangelist. The arguments of Dionysius, a disciple of Origen, and an eminently learned and pious bishop of Alexandria, in the third century, are contained in a large extract from a treatise of Dionysius in the seventh book of Eusebius's Ecclesiastical History. They are thus abridged by Dr. Lardner: “ Dionysius's objections are five in number. 1. That the evangelist John has not named himself, either in his gospel or in bis catholic epistle, but the writer of the Revelation names bimself more than once. 2. That though the writer of the Revelation calls himself John, he has not shown us that he is the apostle of that name. 3. That the Revelation doth not mention the catholic epistle, nor that epistle the Revelation. 4. That there is a great agreement in sentiment, expression, and mander,

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