Resultados para: "SEDUCTION"

<p>A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)

Take . . . good heed . . . for ye saw no manner of similitude--The extreme proneness of the Israelites to idolatry, from their position in the midst of surrounding nations already abandoned to its seductions, accounts for their attention being repeatedly drawn to the fact that God did not appear on Sinai in any visible form; and an earnest caution, founded on that remarkable circumstance, is given to beware, not only of making representations of false gods, but also any fancied representation of the true God.</p>

<p>If the Lord have stirred thee up against me--By the evil spirit He had sent, or by any spiritual offenses by which we have mutually displeased Him.

let him accept an offering--that is, let us conjointly offer a sacrifice for appeasing His wrath against us.

if they be the children of men--The prudence, meekness, and address of David in ascribing the king&#039;s enmity to the instigations of some malicious traducers, and not to the jealousy of Saul himself, is worthy of notice.

saying, Go, serve other gods--This was the drift of their conduct. By driving him from the land and ordinances of the true worship, into foreign and heathen countries, they were exposing him to all the seductions of idolatry.</p>

<p>she . . . sojourned in the land of the Philistines seven years--Their territory was recommended to her from its contiguity to her usual residence; and now that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less offensive to the king of Israel than going to sojourn in Judah.</p>

<p>Without the usual expressions of thanksgiving for their faith, &amp;c., he vehemently plunges into his subject, zealous for &quot;the glory&quot; of God (Gal 1:5), which was being disparaged by the Galatians falling away from the pure Gospel of the &quot;grace&quot; of God.

I marvel--implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations.

so soon--after my last visit; when I hoped and thought you were untainted by the Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than three years, which would be &quot;soon&quot; to have fallen away, if they were apparently sound at the time of his visit. Gal 4:18, Gal 4:20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct there. See see on Gal 4:18; Gal 4:20; also see Introduction. If from Ephesus, the interval would be not more than one year. BIRKS holds the Epistle to have been written from Corinth after his FIRST visit to Galatia; for this agrees best with the &quot;so soon&quot; here: with Gal 4:18, &quot;It is good to be zealously affected always in a good thing, and not only when I am present with you.&quot; If they had persevered in the faith during three years of his first absence, and only turned aside after his second visit, they could not be charged justly with adhering to the truth only when he was present: for his first absence was longer than both his visits, and they would have obeyed longer in his &quot;absence&quot; than in his &quot;presence.&quot; But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see on Gal 4:13.

removed--Translate, &quot;are being removed,&quot; that is, ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [PARÆUS] to be removed by Jewish seducers. Thus he softens the censure by implying that the Galatians were tempted by seducers from without, with whom the chief guilt lay: and the present, &quot;ye are being removed,&quot; implies that their seduction was only in process of being effected, not that it was actually effected. WAHL, ALFORD, and others take the Greek as middle voice. &quot;ye are removing&quot; or &quot;passing over.&quot; &quot;Shifting your ground&quot; [CONYBEARE and HOWSON]. But thus the point of Paul&#039;s oblique reference to their misleaders is lost; and in Heb 7:12 the Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls (another form of Kel-t-s, the progenitors of the Erse, Gauls, Cymri, and Belgians), whence the Galatians sprang, see Introduction and CÆSAR [Commentaries on the Gallic War, 3.19].

from him that called you--God the Father (Gal 1:15; Gal 5:8; Rom 8:30; Co1 1:9; Th1 2:12; Th1 5:24).

into--rather, as Greek, &quot;IN the grace of Christ,&quot; as the element in which, and the instrument by which, God calls us to salvation. Compare Note, see on Co1 7:15; Rom 5:15, &quot;the gift by (Greek, &#039;in&#039;) grace (Greek, &#039;the grace&#039;) of (the) one man.&quot; &quot;The grace of Christ,&quot; is Christ&#039;s gratuitously purchased and bestowed justification, reconciliation, and eternal life.

another--rather, as Greek, &quot;a second and different gospel,&quot; that is, into a so-called gospel, different altogether from the only true Gospel.</p>

<p>Here, I. He desires their prayers for him, Eph 6:19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God&#039;s faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: &quot;That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality.&quot; To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ&#039;s ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Act 14:12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, Eph 6:20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ&#039;s ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers,
II. He recommends Tychicus unto them, Eph 6:21, Eph 6:22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers. - And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul&#039;s love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests.
III. He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, Eph 6:23, Eph 6:24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace - peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, &quot;I wish the continuance and increase of all happiness to you.&quot; And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, etc. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.</p>

<p>Greek, &quot;Being made mighty with (literally, &#039;in&#039;) all might.&quot;

according to his glorious power--rather, &quot;according to the power (the characteristic of &#039;His glory,&#039; here appropriate to Paul&#039;s argument, Eph 1:19; Eph 6:10; as its exuberant &#039;riches,&#039; in Eph 3:16) of His glory.&quot; His power is inseparable from His glory (Rom 6:4).

unto all patience--so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.

long-suffering--towards those whom one could repel. &quot;Patience,&quot; or &quot;endurance,&quot; is exercised in respect to those whom one cannot repel [CHRYSOSTOM].

with joyfulness--joyful endurance (Act 16:25; Rom 5:3, Rom 5:11).</p>

<p>for the same purpose--Greek, &quot;for this very purpose.&quot;

that he might know your estate--Translate, &quot;that he may know your state&quot;: answering to Col 4:7. So one very old manuscript and Vulgate read. But the oldest manuscripts and the old Latin versions, &quot;that YE may know OUR state.&quot; However, the latter reading seems likely to have crept in from Eph 6:22. Paul was the more anxious to know the state of the Colossians, on account of the seductions to which they were exposed from false teachers; owing to which he had &quot;great conflict for&quot; them (Col 2:1).

comfort your hearts--distressed as ye are by my imprisonment, as well as by your own trials.</p>

<p>Timothy must not think it strange if there were in the church bad men; for the net of the gospel was to enclose both good fish and bad, Mat 13:47, Mat 13:48. Jesus Christ had foretold (Mt. 24) that there would come seducers, and therefore we must not be offended at it, nor think the worse of religion or the church for it. Even in gold ore there will be dross, and a great deal of chaff among the wheat when it lies on the floor.
I. Timothy must know that in the last days (Ti2 3:1), in gospel times, there would come perilous times. Though gospel times were times of reformation in many respects, let him know that even in gospel times there would be perilous times; not so much on account of persecution from without as on account of corruptions within. These would be difficult times, wherein it would be difficult for a man to keep a good conscience. He does not say, &quot;Perilous times shall come, for both Jews and Gentiles shall be combined to root out Christianity;&quot; but &quot;perilous times shall come, for such as have the form of godliness (Ti2 3:5) shall be corrupt and wicked, and do a great deal of damage to the church.&quot; Two traitors within the garrison may do more hurt to it than two thousand besiegers without. Perilous times shall come, for men shall be wicked. Note, 1. Sin makes the times perilous. When there is a general corruption of manners, and of the tempers of men, this makes the times dangerous to live in; for it is hard to keep our integrity in the midst of general corruption. 2. The coming of perilous times is an evidence of the truth of scripture-predictions; if the event in this respect did not answer to the prophecy, we might be tempted to question the divinity of the Bible. 3. We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times perilous: This know also.
II. Paul tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs whereby these times may be known, Ti2 3:2, etc. 1. Self-love will make the times perilous. Who is there who does not love himself? But this is meant of an irregular sinful self-love. Men love their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to please God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind themselves only, and prefer their own gratification before the church&#039;s edification. 2. Covetousness. Observe, Self-love brings in a long train of sins and mischiefs. When men are lovers of themselves, no good can be expected from them, as all good may be expected from those who love God with all their hearts. When covetousness generally prevails, when every man is for what he can get and for keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neighbour. 3. Pride and vain-glory. The times are perilous when men, being proud of themselves, are boasters and blasphemers, boasters before men whom they despise and look upon with scorn, and blasphemers of God and of his name. When men do not fear God they will not regard man, and so vice vers. 4. When children are disobedient to their parents, and break through the obligations which they lie under to them both in duty and gratitude, and frequently in interest, having their dependence upon them and their expectation from them, they make the times perilous; for what wickedness will those stick at who will be abusive to their own parents and rebel against them? 5. Unthankfulness and unholiness make the times perilous, and these two commonly go together. What is the reason that men are unholy and without the fear of God, but that they are unthankful for the mercies of God? Ingratitude and impiety go together; for call a man ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an instance of great ingratitude to that God who has provided so well for the support of the body; we abuse his gifts, if we make them the food and fuel of our lusts. 6. The times are perilous when men will not be held by the bonds either of nature or common honesty, when they are without natural affection, and truce-breakers, Ti2 3:3. There is a natural affection due to all. Wherever there is the human nature, there should be humanity towards those of the same nature, but especially between relations. Times are perilous when children are disobedient to their parents (Ti2 3:2) and when parents are without natural affection to their children, Ti2 3:3. See what a corruption of nature sin is, how it deprives men even of that which nature has implanted in them for the support of their own kind; for the natural affection of parents to their children is that which contributes very much to the keeping up of mankind upon the earth. And those who will not be bound by natural affection, no marvel that they will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the engagements they have laid themselves under. 7. The times are perilous when men are false accusers one of another, diaboloi - devils one to another, having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Psa 12:4. 8. When men have no government of themselves and their own appetites: not of their own appetites, for they are incontinent; not of their own passions, for they are fierce; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; they are soon fired, upon the least provocation. 9. When that which is good and ought to be honoured is generally despised and looked upon with contempt. It is the pride of persecutors that they look with contempt upon good people, though they are more excellent than their neighbours. 10. When men are generally treacherous, wilful, and haughty, the times are perilous (Ti2 3:4) - when men are traitors, heady, high-minded. Our Saviour has foretold that the brother shall betray the brother to death and the father the child (Mat 10:21), and those are the worst sort of traitors: those who delivered up their Bibles to persecutors were called traditores, for they betrayed the trust committed to them. When men are petulant and puffed up, behaving scornfully to all about them, and when this temper generally prevails, then the times are perilous. 11. When men are generally lovers of pleasure more than lovers of God. When there are more epicures than true Christians, then the times are bad indeed. God is to be loved above all. That is a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is. 12. When, notwithstanding all this, they have the form of godliness (Ti2 3:5), are called by the Christian name, baptized into the Christian faith, and make a show of religion; but, how plausible soever their form of godliness is, they deny the power of it. When they take upon them the form which should and would bring along with it the power thereof, they will put asunder what God hath joined together: they will assume the form of godliness, to take away their reproach; but they will not submit to the power of it, to take away their sin. Observe here, (1.) Men may be very bad and wicked under a profession of religion; they may be lovers of themselves, etc., yet have a form of godliness. (2.) A form of godliness is a very different thing from the power of it; men may have the one and be wholly destitute of the other; yea, they deny it, at least practically in their lives. (3.) From such good Christians must withdraw themselves.
III. Here Paul warns Timothy to take heed of certain seducers, not only that he might not be drawn away by them himself, but that he might arm those who were under his charge against their seduction. 1. He shows how industrious they were to make proselytes (Ti2 3:6): they applied themselves to particular persons, visited them in their houses, not daring to appear openly; for those that do evil hate the light, Joh 3:20. They were not forced into houses, as good Christians often were by persecution; but they of choice crept into houses, to insinuate themselves into the affections and good opinion of people, and so to draw them over to their party. And see what sort of people those were that they gained, and made proselytes of; they were such as were weak, silly women; and such as were wicked, laden with sins, and led away with divers lusts. A foolish head and a filthy heart make persons, especially women, an easy prey to seducers. 2. He shows how far they were from coming to the knowledge of the truth, though they pretended to be ever learning, Ti2 3:7. In one sense we must all be ever learning, that is, growing in knowledge, following on to know the Lord, pressing forward; but these were sceptics, giddy and unstable, who were forward to imbibe every new notion, under pretence of advancement in knowledge, but never came to a right understanding of the truth as it is in Jesus. 3. He foretels the certain stop that should be put to their progress (Ti2 3:8, Ti2 3:9), comparing them to the Egyptian magicians who withstood Moses, and who are here named, Jannes and Jambres; though the names are not to be met with in the story of the Old Testament, yet they are found in some old Jewish writers. When Moses came with a divine command to fetch Israel out of Egypt, these magicians opposed him. Thus those heretics resisted the truth and like them were men of corrupt minds, men who had their understandings perverted, biassed and prejudiced against the truth, and reprobate concerning the faith, or very far from being true Christians; but they shall proceed no further, or not much further, as some read it. Observe, (1.) Seducers seek for corners, and love obscurity; for they are afraid to appear in public, and therefore creep into houses. Further, They attack those who are the least able to defend themselves, silly and wicked women. (2.) Seducers in all ages are much alike. Their characters are the same - namely, Men of corrupt minds, etc.; their conduct is much the same - they resist the truth, as Jannes and Jambres withstood Moses; and they will be alike in their disappointment. (3.) Those who resist the truth are guilty of folly, yea, of egregious folly; for magna est veritas, et praevalebit - Great is the truth, and shall prevail. (4.) Though the spirit of error may be let loose for a time, God has it in a chain. Satan can deceive the nations and the churches no further and no longer than God will permit him: Their folly shall be manifest, it shall appear that they are imposters, and every man shall abandon them.</p>

<p>Here is, I. A moral prognostication of the time; the end is coming: Little children, it is the last time, Jo1 2:18. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, &quot;Little children, you that are young in religion, take heed to yourselves that you be not corrupted.&quot; But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: &quot;Little children, it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel&#039;s weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined,&quot; Dan 9:26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic periods of time.
II. The sign of this last time: Even now there are many antichrists (Jo1 2:18), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted; but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be watchmen to the house of Israel. Now it should be no great offence nor prejudice to the disciples that there are such antichrists: 1. One great one has been foretold: As you have heard that antichrist shall come, Jo1 2:18. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, Th2 2:8-10. No wonder then that there are many harbingers and forerunners of the great one: Even now there are many antichrists, the mystery of iniquity already worketh. 2. They were foretold also as the sign of this last time. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect, Mat 24:24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: Whereby we know it is the last time, Jo1 2:18. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction.
III. Some account of these seducers or antichrists. 1. More positively. They were once entertainers or professors of apostolical doctrine: &quot;They went out from us (Jo1 2:19), from our company and communion;&quot; possibly from the church of Jerusalem, or some of the churches of Judea, as Act 15:1, Certain men came down from Judea, and taught the brethren, etc. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth. 2. More privately. &quot;They were not inwardly such as we are: But they were not of us; they had not from the heart obeyed the form of sound doctrine delivered to them; they were not of our union with Christ the head.&quot; Then here is, (1.) The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: &quot;For, if they had been of us, they would no doubt have continued with us (Jo1 2:19); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists.&quot; Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error. (2.) The reason why they are permitted thus to depart from apostolical doctrine and communion - that their insincerity may be detected: But this was done (or they went out) that they might be made manifest that they were not all of us, Jo1 2:19. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible. Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, etc., Pe2 3:17, Pe2 3:18.</p>

<p>Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched - an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord&#039;s offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes - from the Holy One, either from the Holy Ghost or from the Lord Christ, as Rev 3:7, These things saith he that is holy - the Holy One. The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest. 3. The effect of this unction - it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: &quot;And thereby you know all things (Jo1 2:20), all these things concerning Christ and his religion; it was promised and given you for that end,&quot; Joh 14:26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ&#039;s person, and kingdom, and glory.
II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: &quot;I have not written unto you because you know not the truth, Jo1 2:21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above.&quot; It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui - The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth.
III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred truth: Who is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions. 2. They are direst enemies to God as well as to the Lord Christ: He is antichrist who denieth the Father and the Son, Jo1 2:22. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, Joh 6:27. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ reconciling the world unto himself; and therefore the apostle may well infer, Whosoever denies the Son the same has not the Father (Jo1 2:23); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, for none cometh to the Father but by the Son. But, as some copies add, he that acknowledgeth the Son has the Father also, Jo1 2:23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal.
IV. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: Let that therefore abide in you which you have heard from the beginning, Jo1 2:24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations: -
1. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, Jo1 2:24. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, Joh 15:3, Joh 15:4. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth! (2.) They will thereby secure the promise of eternal life: And this is the promise that he (even God the Father, Jo1 5:11) hath promised us, even eternal life, Jo1 2:25. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is eternal life, which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) eternal life. Then the exhortation aforesaid is enforced,
2. From the design of the apostle&#039;s writing to them. This letter is to fortify them against the deceivers of the age: &quot;These things have I written to you concerning those that seduce you (Jo1 2:26), and therefore, if you continue not in what you have heard from the beginning, my writing and service will be in vain.&quot; We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. I have written to him the great things of my law (and my gospel too), but they were counted as a strange thing, Hos 8:12.
3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, Jo1 2:27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, Co2 1:21. This sacred chrism, or divine unction, is commended on these accounts: - (1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, Jo1 2:27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide. (2.) It is better than human instruction: &quot;And you need not that any man teach you, Jo1 2:27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, Jo1 2:27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?&quot; Job 36:22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, Jo1 2:27. The Holy Spirit must needs be the Spirit of truth, as he is called, Joh 14:17. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: &quot;And even as it hath taught you you shall abide in him, Jo1 2:27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts.&quot; Co2 1:21, Co2 1:22.</p>

<p>In these verses the apostle encourages the disciples against the fear and danger of this seducing antichristian spirit, and that by such methods as these: - 1. He assures them of a more divine principle in them: &quot;You are of God, little children, Jo1 4:4. You are God&#039;s little children. We are of God, Jo1 4:6. We are born of God, taught of God, anointed of God, and so secured against infectious fatal delusions. God has his chosen, who shall not be mortally seduced.&quot; 2. He gives them hope of victory: &quot;And have overcome them, Jo1 4:4. You have hitherto overcome these deceivers and their temptations, and there is good ground of hope that you will do so still, and that upon these two accounts:&quot; - (1.) &quot;There is a strong preserver within you: Because greater is he that is in you than he that is in the world, Jo1 4:4. The Spirit of God dwells in you, and that Spirit is more mighty than men of devils.&quot; It is a great happiness to be under the influence of the Holy Ghost. (2.) &quot;You are not of the same temper with these deceivers. The Spirit of God hath framed your mind for God and heaven; but they are of the world. The spirit that prevails in them leads them to this world; their heart is addicted thereto; they study the pomp, the pleasure, and interest of the world: and therefore speak they of the world; they profess a worldly messiah and saviour; they project a worldly kingdom and dominion; the possessions and treasures of the world would they engross to themselves, forgetting that the true Redeemer&#039;s kingdom is not of this world. This worldly design procures them proselytes: The world heareth them, Jo1 4:5. They are followed by such as themselves: the world will love its own, and its own will love it. But those are in a fair way to conquer pernicious seductions who have conquered the love of this seducing world.&quot; Then, 3. He represents to them that though their company might be the smaller, yet it was the better; they had more divine and holy knowledge: &quot;He that knoweth God heareth us. He who knows the purity and holiness of God, the love and grace of God, the truth and faithfulness of God, the ancient word and prophecies of God, the signals and testimonials of God, must know that he is with us; and he who knows this will attend to us, and abide with us.&quot; He that is well furnished with natural religion will the more faithfully cleave to Christianity. He that knoweth God (in his natural and moral excellences, revelations, and works) heareth us, Jo1 4:6. As, on the contrary, &quot;He that is not of God heareth not us. He who knows not God regards not us. He that is not born of God (walking according to his natural disposition) walks not with us. The further any are from God (as appears in all ages) the further they are from Christ and his faithful servants; and the more addicted persons are to this world the more remote they are from the spirit of Christianity. Thus you have a distinction between us and others: Hereby know we the Spirit of truth and the spirit of error, Jo1 4:6. This doctrine concerning the Saviour&#039;s person leading you from the world to God is a signature of the Spirit of truth, in opposition to the spirit of error. The more pure and holy any doctrine is the more likely is it to be of God.&quot;</p>

<p>Here, I. Upon due warning given concerning seducers, the apostle gives direction concerning the treatment of such. They are not to be entertained as the ministers of Christ. The Lord Christ will distinguish them from such, and so would he have his disciples. The direction is negative. 1. &quot;Support them not: If there come any unto you, and bring not this doctrine (concerning Christ as the Son of God, the Messiah and anointed of God for our redemption and salvation), receive him not into your house.&quot; Possibly this lady was like Gaius, of whom we read in the next epistle, a generous housekeeper, and hospitable entertainer of travelling ministers and Christians. These deceivers might possibly expect the same reception with others, or with the best who came there (as the blind are often bold enough), but the apostle allows it not: &quot;Do not welcome them into your family.&quot; Doubtless such may be relieved in their pressing necessities, but not encouraged for ill service. Deniers of the faith are destroyers of souls; and it is supposed that even ladies themselves should have good understanding in the affairs of religion. 2. &quot;Bless not their enterprises: Neither bid him God speed. Attend not their service with your prayers and good wishes.&quot; Bad work should not be consecrated or recommended to the divine benediction. God will be no patron of falsehood, seduction, and sin. We ought to bid God speed to evangelical ministration; but the propagation of fatal error, if we cannot prevent, we must not dare to countenance. Then,
II. Here is the reason of such direction, forbidding the support and patronage of the deceiver: For he that biddeth him God speed is partaker of his evil deeds. Favour and affection partake of the sin. We may be sharers in the iniquities of others. How judicious and how cautious should the Christian be! There are many ways of sharing the guilt of other people&#039;s transgressions; it may be done by culpable silence, indolence, unconcernedness, private contribution, public countenance and assistance, inward approbation, open apology and defence. The Lord pardon our guilt of other persons&#039; sins!</p>

<p>But--Greek, &quot;And.&quot; He here states the means which they as believers have wherewith to withstand. Antichrists (Jo1 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or &quot;anointing unguent,&quot; namely, the Holy Spirit (more plainly mentioned further on, as in John&#039;s style, Jo1 3:24; Jo1 4:13; Jo1 5:6), which they (&quot;ye&quot; is emphatical in contrast to those apostates, Jo1 2:19) have &quot;from the Holy One, Christ&quot; (Joh 1:33; Joh 3:34; Joh 15:26; Joh 16:14): &quot;the righteous&quot; (Jo1 2:1), &quot;pure&quot; (Jo1 3:3), &quot;the Holy One&quot; (Act 3:14) &quot;of God&quot;; Mar 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. &quot;It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ&#039;s and Christ, because in some measure the whole Christ is Head and body.&quot;

and--therefore.

ye know all things--needful for acting aright against Antichrist&#039;s seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.</p>

<p>We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mar 16:15, Mar 16:16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God&#039;s decrees are dark, his covenants are plain. &quot;All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance,&quot; a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, Ti1 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, Sa2 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit - whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, Ti2 2:5. The wrath of man worketh not the righteousness of God, Jam 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (Th1 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.
II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men - a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefRom. who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi - of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people&#039;s joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.
III. The fair warning which the apostle, in Christ&#039;s name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jde 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem - for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, &quot;If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?&quot; The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?
Now what are these things which we Christians need to be put in remembrance of?
1. The destruction of the unbelieving Israelites in the wilderness, Jde 1:5. Paul puts the Corinthians in mind of this, 1 Cor. 10. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.
2. We are here put in remembrance of the fall of the angels, Jde 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister - do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!
3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jde 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly fRom. fleshly lusts that war against the soul, Pe1 2:11. &quot;These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not,&quot; Psa 4:4.</p>

<p>Upon the sounding of this trumpet, the things to be observed are, 1. A star falling from heaven to the earth. Some think this star represents some eminent bishop in the Christian church, some angel of the church; for, in the same way of speaking by which pastors are called stars, the church is called heaven; but who this is expositors do not agree. Some understand it of Boniface the third bishop of Rome, who assumed the title of universal bishop, by the favour of the emperor Phocas, who, being a usurper and tyrant in the state, allowed Boniface to be so in the church, as the reward of his flattery. 2. To this fallen star was given the key of the bottomless pit. Having now ceased to be a minister of Christ, he becomes the antichrist, the minister of the devil; and by the permission of Christ, who had taken from him the keys of the church, he becomes the devil&#039;s turnkey, to let loose the powers of hell against the churches of Christ. 3. Upon the opening of the bottomless pit there arose a great smoke, which darkened the sun and the air. The devils are the powers of darkness; hell is the place of darkness. The devil carries on his designs by blinding the eyes of men, by extinguishing light and knowledge, and promoting ignorance and error. He first deceives men, and then destroys them; wretched souls follow him in the dark, or they durst not follow him. 4. Out of this dark smoke there came a swarm of locusts, one of the plagues of Egypt, the devil&#039;s emissaries headed by the antichrist, all the rout and rabble of antichristian orders, to promote superstition, idolatry, error, and cruelty; and these had, by the just permission of God, power to hurt those who had not the mark of God in their foreheads. 5. The hurt they were to do them was not a bodily, but a spiritual hurt. They should not in a military way destroy all by fire and sword; the trees and the grass should be untouched, and those they hurt should not be slain; it should not be a persecution, but a secret poison and infection in their souls, which should rob them of their purity, and afterwards of their peace. Heresy is a poison in the soul, working slowly and secretly, but will be bitterness in the end. 6. They had no power so much as to hurt those who had the seal of God in their foreheads. God&#039;s electing, effectual, distinguishing grace will preserve his people from total and final apostasy. 7. The power given to these factors for hell is limited in point of time: five months, a certain season, and but a short season, though how short we cannot tell. Gospel-seasons have their limits, and times of seduction are limited too. 8. Though it would be short, it would be very sharp, insomuch that those who were made to feel the malignity of this poison in their consciences would be weary of their lives, Rev 9:6. A wounded spirit who can bear? 9. These locusts were of a monstrous size and shape, Rev 9:7, Rev 9:8, etc. They were equipped for their work like horses prepared to battle. (1.) They pretended to great authority, and seemed to be assured of victory: They had crowns like gold on their heads; it was not a true, but a counterfeit authority. (2.) They had the show of wisdom and sagacity, the faces of men, though the spirit of devils. (3.) They had all the allurements of seeming beauty, to ensnare and defile the minds of men - hair like women; their way of worship was very gaudy and ornamental. (4.) Though they appeared with the tenderness of women, they had the teeth of lions, were really cruel creatures. (5.) They had the defence and protection of earthly powers - breastplates of iron. (6.) They made a mighty noise in the world; they flew about from one country to another, and the noise of their motion was like that of an army with chariots and horses. (7.) Though at first they soothed and flattered men with a fair appearance, there was a sting in their tails; the cup of their abominations contained that which, though luscious at first, would at length bite like a serpent and sting like an adder. (8.) The king and commander of this hellish squadron is here described, [1.] As an angel; so he was by nature, an angel, once one of the angels of heaven. [2.] The angel of the bottomless pit; an angel still, but a fallen angel, fallen into the bottomless pit, vastly large, and out of which there is no recovery. [3.] In these infernal regions he is a sort of prince and governor, and has the powers of darkness under his rule and command. [4.] His true name is Abaddon, Apollyon - a destroyer, for that is his business, his design, and employment, to which he diligently attends, in which he is very successful, and takes a horrid hellish pleasure; it is about this destroying work that he sends out his emissaries and armies to destroy the souls of men. And now here we have the end of one woe; and where one ends another begins.</p>

<p>Hurt not--by letting loose the destructive winds.

till we have sealed the servants of our God--parallel to Mat 24:31, &quot;His angels . . . shall gather together His elect from the four winds.&quot; God&#039;s love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt (Gen 19:22). Israel, at the eve of the Lord&#039;s coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist&#039;s especial tool [ARETAS, tenth century], compare Gen 49:17; Jer 8:16; Amo 8:14; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (Rev 6:12-17), and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord&#039;s judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit&#039;s operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel&#039;s spiritual resurrection shall be &quot;as life from the dead&quot; to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ&#039;s coming. Mat 24:34; &quot;this generation (the Jewish nation) shall not pass till all these things be fulfilled,&quot; which implies that Israel can no more pass away before Christ&#039;s advent, than Christ&#039;s own words can pass away (the same Greek), Mat 24:35. So exactly Zac 13:8-9; Zac 14:2-4, Zac 14:9-21; compare Zac 12:2-14; Zac 13:1-2. So also Eze 8:17-18; Eze 9:1-7, especially Eze 9:4. Compare also Eze 10:2 with Rev 8:5, where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again, Rev 14:1, the same 144,000 appear on Zion with the Father&#039;s name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial: Rev 7:14 proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.

foreheads--the most conspicuous and noblest part of man&#039;s body; on which the helmet, &quot;the hope of salvation,&quot; is worn.</p>