(4) The Lord hath made all things for himself—i.e., to serve His own purposes, that His wisdom, goodness, &c, may be thereby revealed. Or the passage may be translated, 'hath made all for its own end or purpose.' The assertion that 'He has made the wicked for the day of evil,' does not mean that He created any one for punishment—
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i.e., predestined him for destruction. It only teaches that even the wicked are subservient to God's eternal purposes; that Pharaoh, for instance, by his rebellion could not change God's plans for the deliverance of His people, but only gave Him an occasion for showing forth His power, justice, goodness, and longsuffering. The 'day of evil,' i.e., punishment, at last overtook Pharaoh in accordance with the law and purpose of God that the wicked, if unrepentant, shall be punished, and thereby serve as a warning to others; but God by his longsuffering shewed that He was 'not willing' that he should 'perish,' but rather that he 'should come to repentance' (2Peter 3:9). This appears to be also the teaching of St. Paul in Romans 9:17, sqq.Proverbs 16:4. The Lord hath made all things — And especially all men; for himself — For his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections. The Hebrew, כל פעל יהוה, is, literally, The Lord hath wrought,
or doth work, all things; or, he ordereth, or disposeth of them; and so this may be understood of the works of providence, as well as of those of creation; yea, even the wicked — Wilful, impenitent sinners; for the day of evil — For the time of punishment, as this phrase is used Psalm 49:5; Jeremiah 17:18, and elsewhere: of which the Scriptures frequently speak, both to warn sinners of their danger, and to satisfy the minds of them who are disquieted with the consideration of the present impunity and prosperity of wicked men. Men make themselves wicked, and God therefore makes them miserable.16:4. God makes use of the wicked to execute righteous vengeance on each other; and he will be glorified by their destruction at last. 5. Though sinners strengthen themselves and one another, they shall not escape God's judgments. 6. By the mercy and truth of God in Christ Jesus, the sins of believers are taken away, and the power of sin is broken. 7. He that has all hearts in his hand, can make a man's enemies to be at peace with him. 8. A small estate, honestly come by, will turn to better account than a great estate ill-gotten. 9. If men make God's glory their end, and his will their rule, he will direct their steps by his Spirit and grace. 10. Let kings and judges of the earth be just, and rule in the fear of God. 11. To observe justice in dealings between man and man is God's appointment.For himself - Better, The Lord has done everything for its own end; and this includes the appointment of an 'evil day' for 'the wicked' who deserve it. 4. for himself—'for its answer,' or 'purpose,' that is, according to God's plan; the wicked are for the day of evil (Ps 49:5; Jer 17:18); sinning and suffering answer to each other, are indissolubly united.Hath made; or, hath wrought or doth work; for the Hebrews express the present as well as the past thee by this tense: he ordereth or disposeth; for this may be understood either of the works of creation or of providence.
All things, and especially all men, for himself; for his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections.
The wicked, wilful and impenitent sinners,
for the day of evil; for the thee of punishment, as this phrase is used, , and elsewhere; of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfy the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable. The Lord hath made all things for himself,. This is true of the Lord with respect to the creation of all things by him. All things are made by him, the heaven, earth, and sea; and all that are in them, angels, men, beasts, birds, fishes, and all creatures: and these are made for himself, and not another; not for the pure or good men, as Aben Ezra, though all things are for the elect's sake; but for God himself, besides whom there was no other before the creation, nor is there any other God but him, who is the first cause and last end of all things: nor were those all things made for him, through any want he had of them, being God all sufficient and blessed for evermore, but to show his greatness, and communicate his goodness; they are made for his service, which all creatures are obliged unto, and whom all in their way obey, and for his honour and glory. It is also true of his works of providence, and of his ordering and disposing of all things in the course of that, to answer ends of his own glory; his kingdom of providence rules over all; there is a general providence, which respects all creatures and things; and there is a particular providence attending the Lord's own people; and in all the glory of his wisdom, justice, truth, and goodness, is conspicuous: but this is chiefly, if not solely, to be understood of God's decrees and purposes; and of his ordering and appointing all things to bring about his own glory. Every thing is appointed of God; he has foreordained whatever comes to pass; there is a purpose for everything under the heavens, and a time fixed for the execution of it. Junius restrains it to 'all men'; but it is true of all creatures and things, though especially men: all things are appointed by the Lord, respecting the temporal estate of men; their birth, and the time of it, with all the circumstances attending it; the place of their abode, their calling, station of life, and usefulness; all adverse and prosperous dispensations; their death, with all the events leading to it: and so likewise all things respecting their spiritual and eternal estate; the choice of them to salvation; their redemption by Christ; the time of his coming, sufferings, and death, and the circumstances thereof; the conversion of God's elect, the time, place, and means; these are all according to the purpose of God; as are also all their times of affliction, temptation, desertion, and of joy and comfort. In a word, the final state of all men, good and bad, is fixed by the Lord; and all this is 'for himself', which some render, 'to answer to himself' (c); all creatures are made to answer to his original design in making them, to the laws of their creation, and to answer his ends and purposes; and which is ultimately his own glory: or for his praise, as Jarchi; for his will and pleasure, as R. Isaac; for the thing in which he is well pleased, as R. Jonah or for his own sake, as Kimchi; and all which agree, as with the sense of the words, so with Revelation 4:11. The Targum and Syriac version very wrongly render them,
All things, and especially all men, for himself; for his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections.
The wicked, wilful and impenitent sinners,
for the day of evil; for the thee of punishment, as this phrase is used, , and elsewhere; of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfy the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable. The Lord hath made all things for himself,. This is true of the Lord with respect to the creation of all things by him. All things are made by him, the heaven, earth, and sea; and all that are in them, angels, men, beasts, birds, fishes, and all creatures: and these are made for himself, and not another; not for the pure or good men, as Aben Ezra, though all things are for the elect's sake; but for God himself, besides whom there was no other before the creation, nor is there any other God but him, who is the first cause and last end of all things: nor were those all things made for him, through any want he had of them, being God all sufficient and blessed for evermore, but to show his greatness, and communicate his goodness; they are made for his service, which all creatures are obliged unto, and whom all in their way obey, and for his honour and glory. It is also true of his works of providence, and of his ordering and disposing of all things in the course of that, to answer ends of his own glory; his kingdom of providence rules over all; there is a general providence, which respects all creatures and things; and there is a particular providence attending the Lord's own people; and in all the glory of his wisdom, justice, truth, and goodness, is conspicuous: but this is chiefly, if not solely, to be understood of God's decrees and purposes; and of his ordering and appointing all things to bring about his own glory. Every thing is appointed of God; he has foreordained whatever comes to pass; there is a purpose for everything under the heavens, and a time fixed for the execution of it. Junius restrains it to 'all men'; but it is true of all creatures and things, though especially men: all things are appointed by the Lord, respecting the temporal estate of men; their birth, and the time of it, with all the circumstances attending it; the place of their abode, their calling, station of life, and usefulness; all adverse and prosperous dispensations; their death, with all the events leading to it: and so likewise all things respecting their spiritual and eternal estate; the choice of them to salvation; their redemption by Christ; the time of his coming, sufferings, and death, and the circumstances thereof; the conversion of God's elect, the time, place, and means; these are all according to the purpose of God; as are also all their times of affliction, temptation, desertion, and of joy and comfort. In a word, the final state of all men, good and bad, is fixed by the Lord; and all this is 'for himself', which some render, 'to answer to himself' (c); all creatures are made to answer to his original design in making them, to the laws of their creation, and to answer his ends and purposes; and which is ultimately his own glory: or for his praise, as Jarchi; for his will and pleasure, as R. Isaac; for the thing in which he is well pleased, as R. Jonah or for his own sake, as Kimchi; and all which agree, as with the sense of the words, so with Revelation 4:11. The Targum and Syriac version very wrongly render them,
or doth work, all things; or, he ordereth, or disposeth of them; and so this may be understood of the works of providence, as well as of those of creation; yea, even the wicked — Wilful, impenitent sinners; for the day of evil — For the time of punishment, as this phrase is used Psalm 49:5; Jeremiah 17:18, and elsewhere: of which the Scriptures frequently speak, both to warn sinners of their danger, and to satisfy the minds of them who are disquieted with the consideration of the present impunity and prosperity of wicked men. Men make themselves wicked, and God therefore makes them miserable.16:4. God makes use of the wicked to execute righteous vengeance on each other; and he will be glorified by their destruction at last. 5. Though sinners strengthen themselves and one another, they shall not escape God's judgments. 6. By the mercy and truth of God in Christ Jesus, the sins of believers are taken away, and the power of sin is broken. 7. He that has all hearts in his hand, can make a man's enemies to be at peace with him. 8. A small estate, honestly come by, will turn to better account than a great estate ill-gotten. 9. If men make God's glory their end, and his will their rule, he will direct their steps by his Spirit and grace. 10. Let kings and judges of the earth be just, and rule in the fear of God. 11. To observe justice in dealings between man and man is God's appointment.For himself - Better, The Lord has done everything for its own end; and this includes the appointment of an 'evil day' for 'the wicked' who deserve it. 4. for himself—'for its answer,' or 'purpose,' that is, according to God's plan; the wicked are for the day of evil (Ps 49:5; Jer 17:18); sinning and suffering answer to each other, are indissolubly united.Hath made; or, hath wrought or doth work; for the Hebrews express the present as well as the past thee by this tense: he ordereth or disposeth; for this may be understood either of the works of creation or of providence.
All things, and especially all men, for himself; for his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections.
The wicked, wilful and impenitent sinners,
for the day of evil; for the thee of punishment, as this phrase is used, , and elsewhere; of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfy the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable. The Lord hath made all things for himself,. This is true of the Lord with respect to the creation of all things by him. All things are made by him, the heaven, earth, and sea; and all that are in them, angels, men, beasts, birds, fishes, and all creatures: and these are made for himself, and not another; not for the pure or good men, as Aben Ezra, though all things are for the elect's sake; but for God himself, besides whom there was no other before the creation, nor is there any other God but him, who is the first cause and last end of all things: nor were those all things made for him, through any want he had of them, being God all sufficient and blessed for evermore, but to show his greatness, and communicate his goodness; they are made for his service, which all creatures are obliged unto, and whom all in their way obey, and for his honour and glory. It is also true of his works of providence, and of his ordering and disposing of all things in the course of that, to answer ends of his own glory; his kingdom of providence rules over all; there is a general providence, which respects all creatures and things; and there is a particular providence attending the Lord's own people; and in all the glory of his wisdom, justice, truth, and goodness, is conspicuous: but this is chiefly, if not solely, to be understood of God's decrees and purposes; and of his ordering and appointing all things to bring about his own glory. Every thing is appointed of God; he has foreordained whatever comes to pass; there is a purpose for everything under the heavens, and a time fixed for the execution of it. Junius restrains it to 'all men'; but it is true of all creatures and things, though especially men: all things are appointed by the Lord, respecting the temporal estate of men; their birth, and the time of it, with all the circumstances attending it; the place of their abode, their calling, station of life, and usefulness; all adverse and prosperous dispensations; their death, with all the events leading to it: and so likewise all things respecting their spiritual and eternal estate; the choice of them to salvation; their redemption by Christ; the time of his coming, sufferings, and death, and the circumstances thereof; the conversion of God's elect, the time, place, and means; these are all according to the purpose of God; as are also all their times of affliction, temptation, desertion, and of joy and comfort. In a word, the final state of all men, good and bad, is fixed by the Lord; and all this is 'for himself', which some render, 'to answer to himself' (c); all creatures are made to answer to his original design in making them, to the laws of their creation, and to answer his ends and purposes; and which is ultimately his own glory: or for his praise, as Jarchi; for his will and pleasure, as R. Isaac; for the thing in which he is well pleased, as R. Jonah or for his own sake, as Kimchi; and all which agree, as with the sense of the words, so with Revelation 4:11. The Targum and Syriac version very wrongly render them,
All things, and especially all men, for himself; for his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections.
The wicked, wilful and impenitent sinners,
for the day of evil; for the thee of punishment, as this phrase is used, , and elsewhere; of which the Scripture frequently speaks, both to warn sinners of their danger, and to satisfy the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men. Men make themselves wicked, and God therefore makes them miserable. The Lord hath made all things for himself,. This is true of the Lord with respect to the creation of all things by him. All things are made by him, the heaven, earth, and sea; and all that are in them, angels, men, beasts, birds, fishes, and all creatures: and these are made for himself, and not another; not for the pure or good men, as Aben Ezra, though all things are for the elect's sake; but for God himself, besides whom there was no other before the creation, nor is there any other God but him, who is the first cause and last end of all things: nor were those all things made for him, through any want he had of them, being God all sufficient and blessed for evermore, but to show his greatness, and communicate his goodness; they are made for his service, which all creatures are obliged unto, and whom all in their way obey, and for his honour and glory. It is also true of his works of providence, and of his ordering and disposing of all things in the course of that, to answer ends of his own glory; his kingdom of providence rules over all; there is a general providence, which respects all creatures and things; and there is a particular providence attending the Lord's own people; and in all the glory of his wisdom, justice, truth, and goodness, is conspicuous: but this is chiefly, if not solely, to be understood of God's decrees and purposes; and of his ordering and appointing all things to bring about his own glory. Every thing is appointed of God; he has foreordained whatever comes to pass; there is a purpose for everything under the heavens, and a time fixed for the execution of it. Junius restrains it to 'all men'; but it is true of all creatures and things, though especially men: all things are appointed by the Lord, respecting the temporal estate of men; their birth, and the time of it, with all the circumstances attending it; the place of their abode, their calling, station of life, and usefulness; all adverse and prosperous dispensations; their death, with all the events leading to it: and so likewise all things respecting their spiritual and eternal estate; the choice of them to salvation; their redemption by Christ; the time of his coming, sufferings, and death, and the circumstances thereof; the conversion of God's elect, the time, place, and means; these are all according to the purpose of God; as are also all their times of affliction, temptation, desertion, and of joy and comfort. In a word, the final state of all men, good and bad, is fixed by the Lord; and all this is 'for himself', which some render, 'to answer to himself' (c); all creatures are made to answer to his original design in making them, to the laws of their creation, and to answer his ends and purposes; and which is ultimately his own glory: or for his praise, as Jarchi; for his will and pleasure, as R. Isaac; for the thing in which he is well pleased, as R. Jonah or for his own sake, as Kimchi; and all which agree, as with the sense of the words, so with Revelation 4:11. The Targum and Syriac version very wrongly render them,
'all the works of God, or the Lord, are for them that obey him;'
yea, even the wicked for the day of evil; this is added to illustrate the general proposition in the preceding clause, and to obviate an objection, that might be taken from the destruction of the wicked, against all things being for the glory of God; for even the destruction of the wicked, which is under a divine appointment, is for his glory. It is not the sense of this text, nor of any other passage of Scripture, that God made man to damn him; nor is this to be inferred from the doctrine of predestination: God made man, neither to damn him, nor to save him, but for his own glory; and that is secured, whether in his salvation or damnation; nor did or does God make men wicked; he made man upright, and he has made himself wicked; and, being so, God may justly appoint him to damnation for his wickedness, in doing which he glorifies his justice. 'The day of evil', or 'evil day', is the day of wrath and ruin, unto which wicked men are reserved by the appointment of God, agreeably to the Targum, Septuagint, Syriac, and Arabic versions. Offline video editor for windows 10. This is true of wicked angels, wicked men, and particularly of that wicked one, the man of sin and son of perdition, antichrist; the word here used is in the singular number.
(c) 'ad responsum suum', Cocceius, Gejerus, Michaells; 'ad responsum proprium ejus', Gussetius, p. 623. 'ad responsum sui', Schultens.
The LORD hath made all things for himself: yea, even the wicked for the day of {c} evil.Prefedit 4 3 16 Hole Saw
(c) So that the justice of God will appear to his glory, even in the destruction of the wicked.
