Mar 1:24, Act 3:14, Rev 3:7 | JFB | STEP | 24. Saying, Let us alone —or rather, perhaps, "ah!" expressive of mingled astonishment and terror. what have we to do with thee —an expression of frequent occurrence in the Old Testament ( , &c.). It denotes entire separation of interests: —that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on . thou Jesus of Nazareth —"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor ( ). art thou come to destroy us? —In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" ( ). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim. I know thee who thou art, the Holy One of God —This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits—a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him ( ). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm ( ), in which He is styled "Thine Holy One."

Mark 1:24

24. Saying, Let us alone—or rather, perhaps, "ah!" expressive of mingled astonishment and terror.

what have we to do with thee—an expression of frequent occurrence in the Old Testament (1Ki 17:18; 2Ki 3:13; 2Ch 35:21, &c.). It denotes entire separation of interests:—that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4.

thou Jesus of Nazareth—"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Lu 18:37; Mr 16:6; Ac 2:22).

art thou come to destroy us?—In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mt 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.

I know thee who thou art, the Holy One of God—This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits—a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mt 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Ps 16:10), in which He is styled "Thine Holy One."

Acts 3:14

12-16. why marvel at this?—For miracles are marvels only in relation to the limited powers of man.

as though by our own power or holiness we had made this man to walk—Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach.

Revelation of John 3:7

7. Philadelphia—in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [TACITUS, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.

he that is holy—as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Re 3:9).

true—Greek, "alethinos": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Re 3:9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light (Joh 1:9; 1Jo 2:8), Bread (Joh 6:32), the Vine (Joh 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Joh 17:3; 1Th 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (Joh 3:33; Tit 1:2).

he that hath the key of David—the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Lu 1:32, 33), "for ever," "as a Son over His own house" (Heb 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (Re 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Ac 10:1-48; 11:17, 18; especially Ac 14:27, end). But he wrongly tried to shut the door in part again (Ga 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Re 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Re 3:8).

shutteth—So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and ORIGEN.

and no man openeth—Two oldest manuscripts, B, Aleph, Coptic Version, and ORIGEN read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.