Mat 1:21, Luk 4:18, Act 5:31, Rom 8:21, Gal 5:1 | Barnes | STEP | Verse 21 His name JESUS . The name Jesus is the same as Saviour . It is derived from the verb signifying to save . In Hebrew it is the same as Joshua . In two places in the New Testament it is used where it means Joshua, the leader of the News into Canaan, and in our translation the name Joshua should have been retained, . It was a very common name among the Jews. He shall save . This expresses the same as the name, and on this account the name was given to him. He saves men by having died to redeem them; by giving the Spirit to renew them, ( ) by his power in enabling them to overcome their spiritual enemies, in de- fending them from danger, in guiding them in the path of duty, in sustaining them in trials and in death; and he will raise them up at the last day, and exalt them to a world of purity and love. His people. Those whom the Father has given to him. The Jews were called the people of God, because he had chosen them to himself, and regarded them as his peculiar and beloved people, separate from all the nations of the earth. Christians are called the people of Christ, because it was the purpose of the Father to give them to him, ( ) and because in due time he came to redeem them to himself, . From their sins . This is the great business of Jesus in coming and dying. It is not to save men IN their sins, but FROM their sins. Sinners could not be happy in heaven. It would be a place of wretchedness to the guilty. The design of Jesus was, therefore, to save from sin; 1. by dying to make an atonement, ( ); and, 2. by renewing the heart, and purifying the soul, and preparing his people for a pure and holy heaven. And from this we may learn, (1.) that Jesus had a design in coming into the world--he came to save his people --and that design will surely be accomplished. It is impossible that in any part of it he should fail. (2.) We have no evidence that we are his people, unless we are saved from the power and dominion of sin. A mere profession of being his people will not answer. Unless we give up our sins; unless we renounce the pride, pomp, and pleasure of the world, and all our lusts and crimes, we have no evidence that we are the children of God. It is impossible that we should be Christians if we indulge in sin, and live in the practice of any known iniquity. (3.) That all professing Christians should feel that there is no salvation unless it is from sin , and that they can never be admitted to a holy heaven hereafter, unless they are made pure, by the blood of Jesus, here. (1) "JESUS" or, "saviour"

Matthew 1:21

Verse 21 His name JESUS. The name Jesus is the same as Saviour. It is derived from the verb signifying to save. In Hebrew it is the same as Joshua. In two places in the New Testament it is used where it means Joshua, the leader of the News into Canaan, and in our translation the name Joshua should have been retained, Acts 7:45, Heb 4:8. It was a very common name among the Jews.

He shall save. This expresses the same as the name, and on this account the name was given to him. He saves men by having died to redeem them; by giving the Spirit to renew them, (Jn 16:7, 8) by his power in enabling them to overcome their spiritual enemies, in de- fending them from danger, in guiding them in the path of duty, in sustaining them in trials and in death; and he will raise them up at the last day, and exalt them to a world of purity and love.

His people. Those whom the Father has given to him. The Jews were called the people of God, because he had chosen them to himself, and regarded them as his peculiar and beloved people, separate from all the nations of the earth. Christians are called the people of Christ, because it was the purpose of the Father to give them to him, (Is 53:11, Jn 6:37) and because in due time he came to redeem them to himself, Tit 2:14, 1Pet 1:2.

From their sins. This is the great business of Jesus in coming and dying. It is not to save men IN their sins, but FROM their sins. Sinners could not be happy in heaven. It would be a place of wretchedness to the guilty. The design of Jesus was, therefore, to save from sin;

1. by dying to make an atonement, (Tit 2:14); and,

2. by renewing the heart, and purifying the soul, and preparing his people for a pure and holy heaven. And from this we may learn,

(1.) that Jesus had a design in coming into the world--he

came to save his people--and that design will surely

be accomplished. It is impossible that in any part of it

he should fail.

(2.) We have no evidence that we are his people, unless

we are saved from the power and dominion of sin. A mere

profession of being his people will not answer. Unless we

give up our sins; unless we renounce the pride, pomp, and

pleasure of the world, and all our lusts and crimes, we

have no evidence that we are the children of God. It is

impossible that we should be Christians if we indulge in

sin, and live in the practice of any known iniquity.

(3.) That all professing Christians should feel that there is

no salvation unless it is from sin, and that they can

never be admitted to a holy heaven hereafter, unless they

are made pure, by the blood of Jesus, here.

(1) "JESUS" or, "saviour"

Luke 4:18

Verse 18. The Spirit (m) of the Lord is upon me. Or, I speak by divine appointment. I am divinely inspired to speak. There can be no doubt that the passage in Isaiah had a principal reference to the Messiah. Our Saviour directly applies it to himself, and it is not easily applicable to any other prophet. Its first application might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondary event is often the most important. In this case the prophet uses most striking poetic images to depict the return from Babylon, but the same images also describe the appropriate work of the Son of God.

Hath anointed me. Anciently kings and prophets and the high-priest were set apart to their work by anointing with oil, 1Kgs 19:15,16; Ex 29:7; 1Sam 9:16, &c. This oil or ointment was made of various substances, and it was forbidden to imitate it, Ex 30:34-38. Hence those who were set apart to the work of God as king, prophet, or priest, were called the Lord's anointed, 1Sam 16:6; Ps 84:9, Isa 45:1. Hence the Son of God is called the Messiah, a Hebrew word signifying the Anointed, or the Christ, a Greek word signifying the same thing. And by his being anointed is not meant that he was literally anointed, for he was never set apart in that manner, but that God had set him apart for this work; that he had constituted or appointed him to be the prophet, priest, and king of his people. Mt 1:1.

To preach the gospel to the poor. The English word gospel is derived from two words--God or good, and spell, an old Saxon word meaning history, relation, narration, word, or speech, and the word therefore means a good communication or message. This corresponds exactly with the meaning of the Greek word -- a good or joyful message--glad tidings. By the poor are meant all those who are destitute of the comforts of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or are poor in spirit (Mt 5:3); and all the miserable and the afflicted, Isa 58:7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to the poor, Mt 11:5. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them; but the gospel seeks to bless them--to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feeling that the gospel is not needed. The poor feel their need of some sources of comfort that the world cannot give, and accordingly our Saviour met with his greatest success among the poor; and there also, since, the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of men, it would have sought the rich and mighty; but it pours contempt on all human greatness, and seeks, like God, to do good to those whom the world overlooks or despises. 1Cor 1:26.

To heal the brokenhearted. To console those who are deeply afflicted, or whose hearts are broken by external calamities or by a sense of their sinfulness.

Deliverance to the captives. This is a figure originally applicable to those who were in captivity in Babylon. They were miserable. To grant deliverance to them and restore them to their country -- to grant deliverance to those who are in prison and restore them to their families--to give liberty to the slave and restore him to freedom, was to confer the highest benefit and impart the richest favour. In this manner the gospel imparts favour. It does not, indeed, literally open the doors of prisons, but it releases the mind captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors and break off all the chains of slavery, and, by preventing crime, prevent also the sufferings that are the consequence of crime.

Sight to the blind. This was often literally fulfilled, Mt 1:5; Jn 9:11; Mt 9:30, &c.

To set at liberty them that are bruised. The word bruised, here, evidently has the same general signification as broken- hearted or the contrite. It means those who are pressed down by great calamity, or whose hearts are pressed or bruised by the consciousness of sin. To set them at liberty is the same as to free them from this pressure, or to give them consolation.

(m) Isa 61:1 (n) "heal" 2Chr 34:27, Ps 34:18, 51:17, 147:3, Isa 57:15 (o) "recovering" Ps 146:8, Is 29:18

Acts 5:31

Verse 31. Him hath God exalted. Acts 2:33.

To be a Prince. αρχηγον, Acts 3:16. In that place he is called "the Prince of life." Here it means that he is actually in the exercise of the office of a Prince or a King, at the right hand of his Father. The title Prince, or King, was one which was well known as applied to the Messiah. It denotes that he has dominion and power, especially the power which is needful to give repentance and the pardon of sins.

A Saviour. Mt 1:21.

To give repentance. The word repentance here is equivalent to reformation, and a change of life. The expression here does not differ from what is said in Acts 3:26.

To Israel. This word properly denotes the Jews; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the Gentiles. The reasons why the Jews are particularly specified here are, probably,

(1.) because the Messiah was long promised to the Jewish people, and his first work was there; and,

(2,) because Peter was addressing Jews, and was particularly desirous of leading them to'repentance.

Forgiveness of sins. Pardon of sin; the act which can be performed by God only, Mk 2:7.

If it be asked in what sense the Lord Jesus gives repentance, or how his exaltation is connected with it, we may answer,

(1.) His exaltation is evidence that his work was accepted, and thus a foundation is laid by which repentance is available, and may be connected with pardon. Unless there was some way of forgiveness, sorrow for sin would be of no value, even if exercised. The relentings of a culprit condemned for murder would be of no avail, unless the executive can consistently pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance may be accepted.

(2.) He is entrusted with all power in heaven and earth with reference to this, to apply his work to men; or, in other words, to bring them to repentance. See Jn 17:2, Mt 28:18.

(3.) His exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence men are brought to repentance, Jn 16:7-11. The Spirit is represented as being sent by him as well as by the Father, Jn 15:26, 16:7.

(4.) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment, of health or prosperity, that will influence the heart. There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his goodness, and by a sense of his mercies; and especially he can so present a view of his life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached; and in an instant he can overwhelm the soul with the remembrance of crime.

It was proper that the power of pardon should be lodged with the same Being that has the power of producing repentance. Because,

(1.) the one appropriately follows the other.

(2.) They are parts of the same great work, the work which the Saviour came to do, to remove sin with all its effects from the human soul. This power of pardon Jesus exercised when he was on the earth; and this he can now dispense in the heavens, Mk 2:9-11.

And from this we may learn,

(1.) that Jesus Christ is Divine. It is a dictate of natural religion that none can forgive sins against God, but God himself. None can pardon but the Being who has been offended. And this is also the dictate of the Bible. The power of pardoning sin is one that God claims as his prerogative; and it is clear that it can appertain to no other. See Isa 43:25, Dan 9:9, Ps 130:4. Yet Jesus Christ exercised this power when on earth; gave evidence that the exercise of that power was one that was acceptable to God by working a miracle, and removing the consequences of sin with which God had visited the sinner, (Mt 9:6;) and exercises it still in heaven. He must, therefore, be Divine.

(2.) The sinner is dependent on him for the exercise of repentance and forgiveness.

(3.) The proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at his hands. No step is more humUiating than this for proud and hardened men; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it must be done, or the soul must be lost for ever.

(4.) Christ has power to pardon the greatest offender. He is exalted for this purpose; and he is fitted to his work. Even his murderers he could pardon; and no sinner need fear that he who is a Prince and a Saviour at the right hand of God is unable to pardon every sin. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we must feel that we deserve eternal death, we may confidently roll all on his arm.

(f) "exalted" Php 2:9 (g) "a Prince" Isa 9:6 (h) "Saviour" Mt 1:21

Romans 8:21

Verse 21. Because. This is the ground of his hope, and this sustains him now. It is the purpose of God that deliverance shall be granted, and this supports the Christian amidst the trials to which he is subjected here. The hope is, that this same renewed man shah be delivered from all the toils, and cares, and sins of this state.

The creature itself. The very soul that is renewed; the ransomed man without essential change. It will be the same being, though purified; the same man, possessed of the same body and soul, though freed from all the corruptions of humanity, and elevated above all the degradations of the present condition. The idea is everywhere presented, that the identical person shall be admitted to heaven without essential change, 1Cor 15:35-38,42-44. That this is the hope of all Christians, see 2Pet 3:13.

From the bondage of corruption. This does not differ materially from "vanity," Rom 8:20. It implies that this state is not a willing state, or not a condition of choice, but is one of bondage or servitude, (see Rom 7:15-24) and that it is a corrupt, imperfect, perishing condition. It is one that leads to sin, and temptation, and conflict, and anxiety. It is a condition often which destroys the peace, mars the happiness, dims the hope, enfeebles the faith, and weakens the love of Christians;and this is called the bondage of corruption. It is also one in which temporal death has dominion, and in the bondage of which believers as well as unbelievers shall be held. Yet from all this bondage the children of God shall be delivered.

The glorious liberty. Greek, The freedom of the glory of the children of God. This is,

(1.) liberty. It is freedom from the bondage under which the Christian groans. It will be freedom from sin; from corruption; from evil desires; from calamity; from death. The highest freedom in the universe is that which is enjoyed in heaven, where the redeemed are under the sovereignty and government of their King, but where they do that, and that only, which they desire. All is slavery but the service of God; all is bondage but that law which accords with the supreme wish of the soul, and where commands accord with the perfect desires of the heart.

(2.) This is glorious liberty. It is encompassed with majesty; attended with honour; crowned with splendour. The heavenly world is often described as a state of glory. Rom 2:10.

Of the children of God. That the children of God shall enjoy.

(e) "Because the creature" 2Pet 3:13

Galatians 5:1

GALATIANS CHAPTER 5

THIS chapter is, properly, a continuation of the argument in the previous chapter, and is designed to induce the Galatians to renounce their conformity to the JewiSh law, arid to become entirely con- formed to the gospel. In particular it seems to be designed to meet a charge that had been brought against him, that he had preached the necessity of circumcision, or that he had so practised it as to show that he believed that it was obligatory on others. Under his example, or pleading his authority, it seems the false teachers there had urged the necessity of its observance. Gal 5:11. The argument and the exhortation consist of the following parts:--

(1.) He exhorts them to stand firm in the liberty of Christianity, and not to be brought again under bondage, Gal 5:1.

(2.) He solemnly assures them, that if they depended on circumcision for salvation, they could derive no benefit from Christ. They put themselves into a perfect legal state, and must depend on that alone; and that was equivalent to renouncing Christ altogether, or to falling from grace, Gal 5:2-6.

(3.) He assures them that their present belief could not have come from him by whom they were originally brought to the knowledge of the truth; but must have been from some foreign influence, operating like leaven, Gal 5:7-9.

(4.) He says he had confidence in them, on the whole, that they would obey the truth, and that they would suffer him who had troubled them to bear his proper judgment, gently insinuating that he should be disowned or cut off, Gal 5:10,12.

(5.) He vindicates himself from the charge that he preached the necessity of circumcision. His vindication was, that if he had done that he would have escaped persecution, for then the offence of the cross would have ceased, Gal 5:11.

(6.) He assures them that they had been called unto liberty; that the gospel had made them free. Yet Paul felt how easy it was to abuse this doctrine, and to pretend that Christ had freed them from all restraint, and from the bondage of all law. Against this he cautions them. Their liberty was not licentiousness. It was not freedom from all the restraints of law. It was not that they might give indulgence to the passions of the flesh. It was designed that they should serve one another; and not fall into the indulgence of raging passions, producing strife and mutual hatred, Gal 5:13-15.

(7.) To illustrate this, and to show them the evils of giving indulgence to their appetites under the pretence that they were free, he proceeds to show what were the passions to which carnal indulgence would give rise, or what were the works of the flesh, Gal 5:16-21.

(8.) On the other hand, the Spirit produces a train of most lovely virtues, feelings, and affections, against which there could be no law, Gal 5:22,23.

(9.) They who were Christians had in fact crucified the flesh. They were bound to live after the teachings of the Spirit; and Paul, therefore, exhorts them to lay aside all vain-glory and envy, and to live in peace, Gal 5:24-26.

Verse 1. Stand fast therefore. Be firm and unwavering. This verse properly belongs to the previous chapter, and should not have been separated from it. The sense is, that they were to be firm and unyielding in maintaining the great principles of Christian liberty. They had been freed from the bondage of rites and ceremonies; and they should by no means, and in no form, yield to them again.

In the liberty, etc. Comp. Jn 8:32,36, Rom 6:18. Gal 4:3.

And be not entangled again. Tindal renders this, "And wrap not yourselves again." The sense is, do not again allow such a yoke to be put on you; do not again become slaves to any rites, and customs, and habits.

The yoke of bondage. Of servitude to the Jewish laws. Acts 15:10.

(a) "Stand fast" Eph 6:14 (b) "the liberty" Jn 7:32,36, Acts 15:10, Rom 6:18