Mat 14:2, Gal 2:8, Eph 2:2, Phili 2:13 | JFB | STEP | 2. And said unto his servants —his counsellors or court-ministers. This is John the Baptist: he is risen from the dead, &c.—The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus. Account of the Baptist's Imprisonment and Death ( ). For the exposition of this portion, see on . . HEARING OF THE BAPTIST'S DEATH , JESUS CROSSES THE LAKE WITH TWELVE, AND MIRACULOUSLY FEEDS FIVE THOUSAND. ( = ). For the exposition of this section—one of the very few where all the four Evangelists run parallel—see on . . JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA —INCIDENTS ON LANDING. ( = ). For the exposition, see on .

Matthew 14:2

2. And said unto his servants—his counsellors or court-ministers.

This is John the Baptist: he is risen from the dead, &c.—The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

Account of the Baptist's Imprisonment and Death (Mt 14:3-12). For the exposition of this portion, see on Mr 6:17-29.

Mt 14:12-21. HEARING OF THE BAPTIST'S DEATH, JESUS CROSSES THE LAKE WITH TWELVE, AND MIRACULOUSLY FEEDS FIVE THOUSAND. ( = Mr 6:30-44; Lu 9:10-17; Joh 6:1-14).

For the exposition of this section—one of the very few where all the four Evangelists run parallel—see on Mr 6:30-44.

Mt 14:22-26. JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA—INCIDENTS ON LANDING. ( = Mr 6:45; Joh 6:15-24).

For the exposition, see on Joh 6:15-24.

Galatians 2:8

8. he—God (1Co 12:6).

wrought effectually—that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost.

in Peter—ELLICOTT and others, translate, "For Peter." GROTIUS translates as English Version.

to—with a view to.

was mighty—Translate as before, the Greek being the same, "wrought effectually."

in me—"for (or 'in') me also."

Ephesians 2:2

2. the course of this world—the career (literally, "the age," compare Ga 1:4), or present system of this world (1Co 2:6, 12; 3:18, 19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1Jo 5:19). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).

the prince of the power of the air—the unseen God who lies underneath guiding "the course of this world" (2Co 4:4); ranging through the air around us: compare Mr 4:4, "fowls of the air" (Greek, "heaven") that is, (Eph 2:15), "Satan" and his demons. Compare Eph 6:12; Joh 12:31. Christ's ascension seems to have cast Satan out of heaven (Re 12:5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (Job 1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Ro 8:33, 34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound (Re 12:12, 13, 15, 17; 20:2, 3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (1Ti 4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Mt 3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Ac 26:18), as opposed to the spirit of the children of God (Lu 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare De 32:20, "children in whom is no faith" (Isa 30:9; 57:4). They disobey the Gospel both in faith and practice (2Th 1:8; 2Co 2:12).

Philippians 2:13

13. For—encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Eze 11:19; 18:31; 36:26) [EDWARDS].

worketh—rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Ps 110:3; 2Co 3:5) comes solely of God's gift to whom He will (Joh 6:44, 65); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (Php 1:6; Heb 13:21).

of his good pleasure—rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (Eph 1:5, 9).