(from whence comes a third notion, for etneral blisse
in heaven, as an eternal deliverance from all evil, whe∣ther
of sin or punishment:) and accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
is oft taken for that eminent deliverance from persecu∣tions,
which vvas to befall the faithfull at the time of
the utter destruction of the Jewes, (see Note on Rom.
13. c.) If the word be here used in the first notion,
then it must signifie the preaching of the Gospel, the
means of converting and bringing men to good life.
And so it may possibly be, comparing the Gospel here
delivered by Christ with the Law delivered by Angels.
The second notion also having two parts, one to sig∣nifie
a signal deliverance here, another to signifie eter∣nal
salvation, it is not impossible that both here and
c. 1. 14. it should belong to the latter of these, especi∣ally
there where there is mention of inheriting it. But
yet the former of these two latter notions, that for the
signal deliverance of the faithfull, long promised, and
at the writing of this now approaching, and 1 Pet.
1. 5. call'd the deliverance ready to be revealed in the
last season, may very probably be it that is here meant
in both places. In the former, c. 1. 14. where the An∣gels
are said to be sent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for ministery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
for them that are ready to inherit this
deliverance, that is very agreeable to the manner of
expressing it elsewhere, by his coming with his angels,
or holy myriads, to punish the Jewes and rescue the
faithfull Christians; and accordingly in the 7th of the
Revelation the Angel is sent to seal the faithfull, when
the rest are to be destroyed by the four Angels. And
this deliverance being a fatherly act of mercy in God,
made over by promise to all that should persevere,
may well be said to be inherited by such; and the neer∣nesse
of it at that time, every where spoken of, may
be denoted by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their readinesse to receive
it, as in Peter it was ready to be rebealed. And so for
the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, if we will judge by the Con∣text,
it must most probably signifie this. For first, this
will by the consequents appear to be the designe of the
whole Epistle, (See Note on the Title a.) to fortifie the
believing Jewes by the approach of this deliverance:
Secondly, the Epistle beginning with Gods speaking in
these last times by Christ, as he had formerly by ordi∣dinary
Prophets, c. 1. 1. and the rest of that Chapter
being spent in the setting out the dignity of this Prophet
above all, even Angels themselves, he applies it to this
very matter c. 2. 1. that they give heed to what hath been
thus foretold by Christ, lest they should fall away, and
this enforced by the danger of so falling, v. 2, 3. and
by the greatnesse of th•• deliverance, such as was
thought fit to be foretold by Christ and his Apostles,
who were furnished with power of working miracles
to confirm their prophecy. Where, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that
began to be spoken of, v. 3. is all one with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
the things heard, v. 1. so both are fitly appliable to
this matter, which we know Christ solemnly foretold,
Mat. 24. and the Apostles in their preachings, and
in their Epistles (See Note on the Title of the Epistle to
the Romans, 2.) And thirdly, the consequents in this
Chapter agree to this interpretation, where Christ is set
out as a King, v. 5. all things to be subjected to him,
which being not yet fulfilled, as long as his enemies
prosper and prevail against the Christians, that is there
used as an argument that some farther exercise of this
power of his, some deliverance of the faithfull, was yet
to be expected. So again v. 9. where he is exalted by
way of reward for his sufferings, that by the same way as
he pass'd they might passe also, that is, through perse∣cutions
to deliverance, v. 10, 11. and so be as his bre∣thren,
v. 12, 13. which in the last verse of the Chapter
is express'd by his succouring them that are tempted,
that is, relieving them that are persecuted (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
temptation signifies:) and so on in the next Chap∣ter,
where by occasion of the mention of the Israelites
provoking, and being excluded Canaan, he re-inforceth
his exhortation of not falling off, that they may enter
into Gods rest, which expects the Christians; which that
it belongs to this matter of their deliverance from per∣secutions,
and Halcyonian dayes attending it, see Note
c. on ch. 3. So likewise may the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be in∣terpreted
ch. 9. 28. Where the mention of Christs se∣cond
appearing or coming, and that quite contrary to
the first, (when he came to dye for our sins) a coming
in power to destroy his crucifiers, may very fitly deter∣mine
it to that deliverance which the persecuted Chri∣stians
that held out constantly, in expectation of his
making good this his promise to all such, should reap
by it: But not so in any of these as to exclude, but
farther to comprehend, that eternal deliverance which
we ordinarily call salvation.
[ e] V. 7. A little lower] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a
double notion, in respect of quantity, or of time. Psal.
8. 5. whence this verse is taken, as the comparison is
set betwixt Enosch, or Ben Adam, the lowest man on
earth, and the heaven and Angels; so the words will
bear the first sense, that man is little lower then the An∣gels:
but as those words were a prophecy, and the
application of them here an enunciation concerning
Christ, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an Adverb of time, and signifies a
little while.
[ d] V. Destroy] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to frustrate,
evacuate, invalidate, take away all force or power
from any, hath been formerly said, Rom. 7. Note a.
And so it must be taken here; & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will
be to evacuate or frustrate the devils design, and can∣cell
that deed by which, upon sins coming into the
world, men were bound over to death. For by Christ,
though death temporal be not quite taken away, yet
it is rob'd of the sting and victory, or reigning power
over man, who by Christ is rescued from death, that
is, from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or power of it here, (as of Christ
it is said Act. 2. 24. that it was not possible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
for him to be held under death)
and raised to eternal life; and mean while, while the
body lies in the grave, 'tis but as in a still, quiet sleep,
a freedome from the pressures of this life, and so hath
nothing of evil or formidable in it. This notion of
the phrase doth fitly belong to it here, where it is laid
as the foundation of comfort to them that dread per∣secutions,
because they fear death, v. 15. by assuring
them that Christ hath taken away the sting of death,
and that consequently, if they that are now under pres∣sures
for Christ doe not outlive them, or enjoy the pro∣mised
deliverance here, yet death shall be no losse or
diminution to them, they shall rise to eternal life.
[ c] V. 16. Took not ••n him] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
is best express'd by Chrysostome in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
when mankind fled, fled far from
him, Christ pursued and caught hold of it. The word
is interpreted by Cicero cont. Pison. by retinere ad sa∣lutem,
i. e. mann, aut laciniâ, prehendere ac retinere
eum qui se it perditum, to hold one back, by that means
to save him, to catch by the hand or garment, and hold
him that is about to destroy himself. And this Christ
did by fastning on our nature in his Incarnation, where∣in
the Angels were not concerned; for he did not so to
them, but only to us, according to that of the Antients,
that that which was not assumed was not ransomed by
him, that the nature of man being only assumed by
Christ, and not the nature of Angels, man only had the
benefit of it; all his coming and preaching designed
to bring sinfull man to repentance, but not to recall or
recover the laps'd Angels.