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TEXT. 20 And the God of peace shall bruise Satan under your feet shortly. The
grace of our Lord Jesus Christ be with you. Amen. 21 Timotheus my work-fellow, and Lucius, and Jason, and Sosipater, my
kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus, the
chamberlain of the city, saluteth you, and Quartus, a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to establish you according to my Gospel,
PARAPHRASE. 20 gard very plain and simple. For God, who is the giver and
lover of will soon rid you of these ministers of Satan', the disturbers of your peace, who make divisions amongst
you. The grace of our Lord Jesus Christ be with you. Amen. 21 Timothy my workfellow, and Lucius and Jason, and Sosi22 pater, my kinsmen, salute you. I Tertius, who wrote this 23 epistle, salute you in the Lord. Gaius mine host, and of the
whole church, saluteth you. Erastus, the chamberlain of the 24 city, saluteth you; and Quartus, a brother. The grace of our Lord Jesus Christ be with
all. Amen. 25 Now to him that is able to settle and establish you in an
adherence to my h Gospel, and to that which I deliver, con
NOTES. 20 rSo those who made di visions in the church of Corinth are called, 2 Cor. xi.
14, 15. 8" Shall bruise Satan," i. e. shall break the force and attempts of Satan, upon your peace, by these his instruments, who would engage you in quarrels and
discords. 25 h“My Gospel.” St. Paul cannot be supposed to have used such an expres
sion as this, unless he knew that what he preached had something in it, that distinguished it from what was preached by others; which was plainly the mystery, as he every where calls it, of God's purpose, of taking in the Gentiles to be his people, under the Messiah, and that without subjecting them to circumcision, or the law of Moses. This is that which he here calls to unpry uz ?Inocu Xposeu," the preaching of Jesus Christ ;" for without this he did not think that Christ was preached to the Gentiles as he ought to be: and therefore in several places of his epistle to the Galatians he calls it “ the truth," and “the truth of the Gospel;” and uses the like expressions to the Ephesians and Colossians. This is that mystery which he is so much concerned that the Ephosians should understand and stick firm to, which was revealed to him according to that Gospel, whereof he was made the minister; as may be seen at large in that epistle, particularly chap. iii. 6,7. The same thing he declares to the Colossians in his epistle to them, particularly chap. i. 27-29, and ii. 6—8. For that he, in a peculiar manner, preached this doctrine so as none of the other apostles did, may be seen Acts xxi. 18–25. Acts xv. 6, 7. For though the other apostles and elders of the church of Jerusalem had determined, that the Gentiles should only keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication ; yet it is plain enough from what they say, Acts xxi. 20—24, that they taught not, nay, probably did not think, what St. Paul openly declares to
TEXT. and the preaching of Jesus Christ, (according to the revelation of the
mystery, which was kept secret since the world began; 26 But now is made manifest, and by the Scriptures of the prophets, accord
ing to the commandment of the everlasting God, made known to all
nations, for the obedience of faith.) 27 To God, only wise, be glory, through Jesus Christ, for ever. Amen.
PARAPHRASE. cerning Jesus Christ, in my preaching, conformable to the
revelation of the i mystery, which lay unexplained in the 26 secular times; But now is laid open, and, by the writings
of the prophets, made known (according to the commandment of the everlasting God) to the Gentiles of all nations,
for the bringing them in to the obedience of the law of faith. 27 To the only wise God be glory, through Jesus Christ, for ever.
NOTES. the Ephesians, that the law of Moses was abolished by the death of Christ, Eph. ii. 15. Which, if St. Peter and St. James had been as clear in as was St. Paul, St. Peter would not have incurred his reproof, as he did by his carriage, mentioned Gal. ii. 12, &c. But in all this may be seen the wisdom and goodness of God, to both Jews and Gentiles. See note, Eph. ii. 15. i That the mystery, he here speaks of, is the calling of the Gentiles, may be seen in the following words ; which is that which, in many of his epistles, he calls mystery. See Eph. i. 9, and iii. 3—9. Col. i: 25—27. k X porous aiarios, " in the secular times," or in the times under the law. Why the times, under the law, were called Xpovos c!@y101, we may find reason in their jubilees, which were alwves,
"secula" or "
ages,” by which all the time, under the law, was measured; and so Xpovol asarior is used 2 Tim. i. 9. Tit. i. 2. And so alaves are put for the times of the law, or the jubilees, Luke i. 70. Acts iii. 21. 1 Cor. ii. 7, and x. 11. Eph. iii. 9. Col. i. 26. Heb. ix. 26. And so God is called the rock oppvascvæv, of ages, Isai. xxvi. 4, in the same sense that he is called the rock of Israel, Isai. xxx. 29, i. e. the strength and support of the Jewish state: for it is of the Jews the prophet here speaks. So Exod. xxi. 6, Dhon, as Tor servo, signifies not, as we translate it, is for ever,” but “to the jubilee ;'' which will appear, if we compare Lev. xxv. 39—41, and Exod. xxi. 2: see óc Burthogg's Christianity, a revealed Mystery," p. 17, 18. Now, that the times of the law were the times spoken of here, by St. Paul, seems plain, from that which he declares to have continued a mystery during all those times; to wit, God's purpose of taking in the Gentiles to be his people, under the Messiah : for this could not be said to be a mystery, at any other time but during the time that the Jews were the peculiar people of God, separated to him, from among the nations of the earth. Before that time, there was no such name, or notion of distinction, as Gentiles. Before the days of Abraham, Isaac, and Jacob, the calling of the Israelites to be God's peculiar people was as much a mystery as the calling of others, out of other nations, was a mystery afterwards. All that St. Paul insists on here, and in all the places where he mentions this mystery, is to show, that though God has declared this his purpose to the Jews, by the predictions of his prophets, amongst them; yet it lay concealed from their knowledge, it was a mystery to them; they understood no such thing; there was not any where the least suspicion or thought of it, till, the Messiah being come, it was openly declared, by St. Paul, to the Jews and Gentiles, and made out by the writings of the prophets, which were now understood.