A paraphrase and commentary upon all the epistles of the New Testament By Daniel Whitby, D.D. and chantor of the church of Sarum.

CHAP. IV.

Ver. 1. FRom whence come Wars and Fight∣ings among you (Jews?) come they not hence, even of your Lusts, (or Pleasures,) that war in your Members (against the Soul? 1 Pet. 2.11.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] This Epistle seems to have been writ about the 8th Year of Nero, and the 62d of Christ, the Year before the Death of James, before which time the Jews had great Wars and Fightings, not only with their Neighbours, see Note on Matth. 24.6. but even among themselves in every City and Fa∣mily, saith(a) Josephus, nor only in Judea, but in Alexandria, Syria, and many other pla∣ces. See the Preface, §. 5, 6.

Ver. 2. Ye lust and have not; ye kill and de∣sire to have, and cannot obtain; ye fight, and war, yet ye have not because ye ask not.

Ver. 3. Ye ask, and receive not because ye ask amiss, that ye may consume it upon your Lusts.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] For Explication of these Words, we are to note that the Jews were then vehemently lusting after two things:

1. Liberty and Freedom from Tribute; which was, say they, the Token of Subjection.(b) Josephus saith, they were continually cla∣mouring to have the Tributes took away, and that upon this very account; and that the(c) Zelotes, the Band of Thieves, and their Magicians, were still pressing the People to fight for their Liberty from the Roman Yoke.

2. Dominion over other Nations; for ha∣ving got this Fancy into their Heads, that their Messiah was to be a(d) Temporal Prince, who should enable them to Lord it over the Heathens, they were zealous to have these pre∣tended Prophecies accomplished; and the(e) hopes of it encouraged them to fight. Whence we may Paraphrase on these two Verses thus.

You lust for Liberty and Dominion, and you have it not; ye in pursuit and desire of them kill, and yet you cannot obtain them, because you ask not whether that be according to the Will of God which you so greedily de∣sire: ye ask these things, and receive them not because ye ask amiss, that you may con∣sume it upon your Lusts; viz. That having this Liberty and Empire, you may possess the good things of this World you lust after, and may Lord it over the Heathen World.

Ver. 4. Ye Adulterers and Adulteresses, know ye not that the Friendship of this World (which stands in competition with, and indisposeth you to believe and obey God's Will) is En∣mity to God, (and so Idolatry, which in the Language of the Scripture is Adultery?) Who∣soever therefore will be (thus) a Friend of the World, is the Enemy of God (having renoun∣ced him to have Mammon for his Lord, Mat. 6.24.)

Ver. 5. Do you think that the Scripture saith (Gr. speaks) in vain (against this world∣ly-mindedness) the Spirit that dwelleth in us (Christians,) lusteth (he) to Envy (as yours doth? ver. 2. Is he not rather the Spirit of Love and Goodness, engaging us to love all Men, and especially our Christian Brethren? 1 Pet. 1.22.)

Ver. 6. But (so far is he from this Envy, that where he dwells) he giveth more Grace (or Favour,) wherefore he (or it, the Scrip∣ture) saith, God resisteth the proud, but gi∣veth Grace (or sheweth Favour) to the hum∣ble (Prov. 3.34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do you think that the Scripture saith in vain, &c.) They who make this whole Verse one Sentence, are obliged to shew where the Scripture hath these Words, The Spirit that dwelleth in us lusteth to Envy; which no In∣terpreter hath yet successfully attempted. But in the Exposition given in the Paraphrase, which makes the whole to consist of two Questions; this is needless. Now in favour of this Exposition, let it be noted,

1. That nothing is more ordinary than for Particles to be repeated from the precedent Member. So Psal. 9.19. The needy shall not alway be forgotten, the expectation of the poor shall (not) perish for ever. See Psal. 38.1.44.19. 1 Sam. 2.3. Job 30.25.31.20. Prov. 25.27.30.3. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if Psal. 139.8. Prov. 6.1.9.12. See Glassius de Ellipsi partic. l. 4. tr. 2. observat. 10. p. 721. So here the Par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be repeated thus, Or doth the Spi∣rit that is in you lust to Envy? Though the Sense be full only by reading the words by way of Interrogation. Note,

2dly, That not to speak in vain, is not to do it without Cause or just Reason; as Ezek. 6.10. And God, or the Scripture, is said to speak in vain to them who attend not to, or receive no benefit by his words, Jer. 8.8. So then the Sense runs thus; Doth the Scripture speak without just cause against this worldly-mindedness? would it not have you attend to, and receive advantage by what it saith against it?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he giveth more Grace.] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 throughout the Scripture signifie Favour and Good-will, see Note on 2 Cor. 6.1. And this Sense the Op∣position here requires, God being displeased with, and opposing himself to the Proud, but shewing Favour to the Humble, and causing them to find Favour among Men, Prov. 3.34. What Monsieur Le Clerk here saith, that in those times the Jews used to produce as out of Scripture, not only the sense of places without regarding the words, but also a Jewish Tradi∣tion or Interpretation of Scripture, and so we are not to look for what is here said in the Old Testament, is intolerable: for, is it fit to make an Apostle giving us those Scriptures

which are to be our Rule of Faith, speak thus; Do you think the Scripture speaks in vain what it speaks not at all? and to call a Jewish Tradition the Scripture?

Ver. 7. (Be ye then humble, and) Submit your selves to (that) God (who giveth Grace to the humble:) resist the Devil (the Author of those Wars, Envyings, and Lustings which are among you,) and (then) he will fly from you.

Ver. 8. Draw nigh to God (by Prayer, Hu∣miliation, Repentance, and Obedience) and he will draw nigh to you (in mercy;) cleanse your hands (from Rapine and Injustice) ye Sinners, and purifie your hearts (from the love of the World) ye double-minded (whose hearts are divided betwixt God and Mam∣mon.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, draw nigh to God.] The way of drawing nigh to God being now, un∣der the Gospel Dispensation, through Faith in Christ, and in his Blood, shed for the Pro∣pitiation of our Sins, we being made nigh to him through the Blood of Christ, Eph. 2.13. and through the Introduction of that better Hope by which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we draw nigh to God, Hebr. 7.19. it being Christ alone by whom we have an Introduction to the Father through Faith in him, Eph. 2.18.3.12. and who hath suffer'd for us that he might bring us to God, 1 Pet. 3.18. This may be look'd on as an Exhortation to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the unbe∣lieving Jews to believe in Christ, and to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wavering Jews (see Note on Chap. 1. ver. 8.) to cleave stedfastly to the Faith.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cleanse your hands.] That the hands of the Jews, and especially of the Zealots among them, were full of Blood and Rapine, we learn from(f) Josephus, who makes very often sad Complaints of the Mur∣ders and Rapines committed by them. (See Chap. 5.4, 6.) And so this Exhortation must be very properly directed to them. True also is the Note of Estius here; Porro si jubentur homines emundare manus, & purificare corda, nec jubetur quid impossibile, consequens est eos posse haec praestare.

Ver. 9. Be afflicted, and mourn, and weep; let your Laughter be turned to Mourning, and your Joy to Heaviness.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] For now the day of Vengeance upon the unbelieving and backsliding Jews approacheth, Luke 21.22. Now the Coming of the Lord to execute Vengeance on them draweth near, Chap. 5.8. when Wrath shall come upon them to the uttermost, Thess. 2.16.

10. Humble your selves (therefore) in the sight of the Lord (and under his mighty hand that is upon you, 1 Pet. 5.6.) and he will exalt you (that he may exalt you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that season of his Visitation, as he did then his faithful Servants by a wonderful Delive∣rance, according to his Promise. See Note on Matth. 24.31.)

Ver. 11. Speak not evil one of (or against) another, Brethren. He that speaketh evil of (or against) his Brother, speaketh evil of the Law, and judgeth the Law, (or speaketh a∣gainst the Law, as being evil or imperfect, in that it doth not command or condemn those things which thou dost command or condemn;) but if thou (take upon thee to) judge the Law, thou art not (in thy behavi∣our as) a Doer of the Law, but a Judge (of it.)

Ver. 12. (Whereas indeed) There is (only) one Lawgiver, who is able to save and to de∣stroy; who (therefore) art thou that judgest another?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] For Explication of these Words, let it be noted, that the great Excep∣tion which both the Unbelieving Jews and the Judaizing Christians among them had a∣gainst the Believing Gentiles, was this,(g) That they observed not their Feasts or Sab∣baths, and that they were not circumcised; whence they concluded they differ'd little from the Heathens. This was the thing for which the Christian Fathers did contend a∣gainst them; viz. That the Ancient Patri∣archs(h) of old were acceptable to God, and consequently the Christians, and especially the Converted Gentiles, might be acceptable to God without the Observation of these Feasts, and Sabbaths, or of Circumcision. Hence the Apostle is so concerned that they should not judge one another on the account of Days, or Meats, Rom. 14.4, 5, 6. Hence he inveighs against the Galatians, as being brought in Bondage by the Judaizers to the Observation of Circumcision, Chap. 5.3. and of Days, Months, Times, and Years, Chap. 4.10. and warns his Colossians not to be indu∣ced to follow these Rudiments of the World, as being circumcis'd in Christ, Coloss. 2.11. And saith, Let no Man judge you in respect of Feasts, or new Moons, or of the Sabbaths, ver. 16. So that the Argument of the Apostle here seems to run thus. Let no Man speak

against his Christian Brethren the Gentiles, for not observing these things; for, the Law it self requiring these things not of the Gen∣tiles that even dwelt among them, but only of the Jews, he that speaks against them, and judgeth them for the Non-observation of these things, he in effect speaks against, and judgeth this Law as deficient which required not these things. And thou who takest upon thee to say they cannot be saved, Act. 15.1. and so judgest them to Destruction without the Observation of them, thou even takest upon thee the Office of this Great Lawgiver, who alone is able to save and to destroy, and who, by not requriing these things of the Gentiles, shews he will save them without them, and not destroy them for Neglect of them. So the Targum on Ezek. 13.18. brings in God speaking to the False Prophets thus, Can you kill or make alive the Souls of my Peo∣ple? Others indeed refer this to the Law of Christian Love, but that is still stiled the Law of Christ, Gal. 6.2. or the Law of Liberty, Chap. 2.12. but never absolutely the Law, as here; and therefore I prefer the former Inter∣pretation.

Ver. 13. Go to now ye that (presume to) say, to day or to morrow we will go into such a City, and continue there a Year, and buy and sell, and get Gain (as if both Life, and the Advantages of Life, depended wholly on your selves, and not at all on Divine Providence.)

14. Whereas ye (who speak with such con∣fidence of the Future) know not what shall be on the morrow; for, what is your Life? it is even (as) a Vapour, that appeareth for a little time, and then vanisheth away.

Ver. 15. (Thus you are wont to speak) For that (Gr. whereas) ye ought to say, If the Lord will we shall live, and do this or that.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if the Lord will.] It was a Rule of Ben Syra, [Buxt. Flor. p. 4.] Let no Man say he will do any thing, unless he first say, if the Lord will. Who also adds, that one died before night for refusing to add this. And when(*) Alcibiades had said to Socra∣tes, I will do so if you will; Socrates tells him he ought to have said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if God will: Not that we are obliged always to say thus, Rom. 15.28. but only still to own our Dependence on Divine Providence.

Ver. 16. But now you rejoyce in your Boast∣ings (of the future;) all such rejoycing is evil, (as being an assuming to your selves what be∣longs to God only, and so an evidence that you do not subject your own Will to the Will of God. For since this Life is so short and uncertain, and thereby teacheth you to think humbly, and speak modestly, and with due Dependence on the Divine Providence, with respect both to your Lives and future Actions, you, by thus pleasing of your selves in these vain Boastings, and talking as if you were immortal, and independent upon Providence, are guilty of an evil Exultation, and vain Boasting.)

Ver. 17. Therefore to him that knoweth to do good, and doth it not, to him it is Sin. (If after my Admonition to avoid this and other Crimes, you continue in them, you will be inexcusably guilty of Sin, Joh. 15.22. and the Guilt of it will abide upon you, Joh. 9.41. as it will also in all other things done against Knowledge and the Convictions of your Conscience; for in such things the heart departs from, and rebels against the Lord: He that thus sins despiseth the Word of the Lord, and reproacheth him that commanded it, Num. 15.30, 31.)

Notes

• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Bello Jud. l. 4. c. 10. p. 871. Vide reliqua.
• (b)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, De Bell. Jud. l. 2. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Antiq. l. 18. c. 1. Vide de Bello Jud.
• (c)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. L. 2. c. 23. p. 797. C.
• (d)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jud. apud Orig. contr. Cels. l. 2. p. 78.
• (e)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jos. de Bello Jud. l. ••. c. 31. p. 961. F. Vid▪ l. 1. p. 705. D. Tryph. apud Just. p. 249.
• (f)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. De Bell. Jud. l. 5. c. 34. p. 897. C.
• (g)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tryph. apud Just. p. 227.
• (h)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. M. p. 240, D. 241, B. 245. B. Iren. l. 4. c. 30. Tertull. adv. Jud. cap. 2.
• (*)

  Plat. Alcib. 1. in fine.