1Ti 1:15-16, Rev 22:17 | Barnes | STEP | Verse 15. This is a faithful saying . Gr., "Faithful is the word," or doctrine-- ολογος. This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative because the mind of the apostle was full of the subject. He had said that he, a great sinner, had obtained mercy. This naturally led him to think of the purpose for which Christ came into the world-- to save sinners --and to think how strikingly that truth had been illustrated in his own case, and how that case had shown that it was worthy the attention of all. The word rendered "saying," means, in this place, doctrine, position, or declaration . The word "faithful," means assuredly true ; it was that which might be depended on, or on which reliance might be placed. The meaning is, that the doctrine that Christ came to save sinners might be depended on as certainly true. Comp. . And worthy of all acceptation . Worthy to be embraced or believed by all. This is so because (1.) all are sinners and need a Saviour. All, therefore, ought to welcome a doctrine which shows them how they may be saved. (2.) Because Christ died for all. If he had died for only a part of the race, and could save only a part, it could not be said, with any propriety, that the doctrine was worthy of the acceptance of "all". If that were so, what had it to do with all ? How could all be interested in it, or benefited by it? If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was worthy the attention of all. It would be highly worthy the attention of those for whom it was designed, but there would be a part who would have nothing to do with it; and why should they concern themselves about it? But if it were provided for each one, then each one would have the highest interest in it. So, if salvation has been provided for me, it is a matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all. (3.) The manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is honourable to God--maintaining his law and his justice; and, at the same time, it is in a way that is honourable to man. He is treated afterwards as a friend of God and an heir of life. He is raised up from his degradation, and restored to the favour of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honourable to God and to himself; none that would do so much to maintain the law, and to elevate him from all that now degrades him. What higher honour can be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God? (4.) It is worthy of all acceptance, from the nature of the salvation itself. Heaven is offered, with all its everlasting glories, through the blood of Christ--and is not this worthy of universal acceptation? Men would accept of a coronet or crown; a splendid mansion, or a rich estate; a present of jewels and gold, if freely tendered to them; but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heaven, for all will be miserable unless they enter there. That Christ Jesus came into the world to save sinners . The great and peculiar doctrine of the gospel. He " came into the world." He, therefore, had a previous existence. He came . He had, therefore, an object in coming. It makes his gospel more worthy of acceptation, that he had an intention, a plan, a wish, in thus coming into the world. He "came" when he was under no necessity of coming; he came to save, not to destroy; to reveal mercy, not to denounce judgment; to save sinners--the poor, the lost, the wandering, not to condemn them; he came to restore them to the favour of God, to raise them up from their degradation, and to bring them to heaven. Of whom I am chief . Gr., first . The word is used to denote eminence, and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been the greatest of sinners in all respects , but that in some respects he had been so great a sinner, that, on the whole, there were none who had surpassed him. That to which he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connexion with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin. See . Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law, . After his conversion, he never attempted to extenuate his conduct, or excuse himself. He was always ready, in all circles, and in all places, to admit, to its fullest extent, the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impression that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him--" of whom I am chief." We may remark (1.) that a true Christian will always be ready to admit that his past life has been evil; (2.) that this will become the abiding and steady conviction of the soul; and (3.) that an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart, and of the evil of his past life. (c) "faithful saying" (d) "came into the world"

1 Timothy 1:15-16

Verse 15. This is a faithful saying. Gr., "Faithful is the word," or doctrine-- ολογος. This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative because the mind of the apostle was full of the subject. He had said that he, a great sinner, had obtained mercy. This naturally led him to think of the purpose for which Christ came into the world--to save sinners--and to think how strikingly that truth had been illustrated in his own case, and how that case had shown that it was worthy the attention of all. The word rendered "saying," means, in this place, doctrine, position, or declaration. The word "faithful," means assuredly true; it was that which might be depended on, or on which reliance might be placed. The meaning is, that the doctrine that Christ came to save sinners might be depended on as certainly true. Comp. 2Ti 2:11, Tit 3:8.

And worthy of all acceptation. Worthy to be embraced or believed by all. This is so because

(1.) all are sinners and need a Saviour. All, therefore, ought to welcome a doctrine which shows them how they may be saved.

(2.) Because Christ died for all.

If he had died for only a part of the race, and could save only a part, it could not be said, with any propriety, that the doctrine was worthy of the acceptance of "all". If that were so, what had it to do with all? How could all be interested in it, or benefited by it? If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was worthy the attention of all. It would be highly worthy the attention of those for whom it was designed, but there would be a part who would have nothing to do with it; and why should they concern themselves about it? But if it were provided for each one, then each one would have the highest interest in it. So, if salvation has been provided for me, it is a matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all.

(3.) The manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is honourable to God--maintaining his law and his justice; and, at the same time, it is in a way that is honourable to man. He is treated afterwards as a friend of God and an heir of life. He is raised up from his degradation, and restored to the favour of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honourable to God and to himself; none that would do so much to maintain the law, and to elevate him from all that now degrades him. What higher honour can be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God?

(4.) It is worthy of all acceptance, from the nature of the salvation itself. Heaven is offered, with all its everlasting glories, through the blood of Christ--and is not this worthy of universal acceptation? Men would accept of a coronet or crown; a splendid mansion, or a rich estate; a present of jewels and gold, if freely tendered to them; but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heaven, for all will be miserable unless they enter there.

That Christ Jesus came into the world to save sinners. The great and peculiar doctrine of the gospel. He "came into the world." He, therefore, had a previous existence. He came. He had, therefore, an object in coming. It makes his gospel more worthy of acceptation, that he had an intention, a plan, a wish, in thus coming into the world. He "came" when he was under no necessity of coming; he came to save, not to destroy; to reveal mercy, not to denounce judgment; to save sinners--the poor, the lost, the wandering, not to condemn them; he came to restore them to the favour of God, to raise them up from their degradation, and to bring them to heaven.

Of whom I am chief. Gr., first. The word is used to denote eminence, and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been the greatest of sinners in all respects, but that in some respects he had been so great a sinner, that, on the whole, there were none who had surpassed him. That to which he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connexion with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin. See Rom 7. Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law, Php 3:6, Acts 26:4,6. After his conversion, he never attempted to extenuate his conduct, or excuse himself. He was always ready, in all circles, and in all places, to admit, to its fullest extent, the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impression that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him--" of whom I am chief." We may remark

(1.) that a true Christian will always be ready to admit that his past life has been evil;

(2.) that this will become the abiding and steady conviction of the soul; and

(3.) that an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart, and of the evil of his past life.

(c) "faithful saying" 2Ti 2:11, Tit 3:8 (d) "came into the world" Mt 9:13, Lk 19:10 Verse 16. Howbeit for this came. That is, this was on, of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this; but this was one of the designs why he was pardoned-- that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about the possibility of forgiving great transgressors. The question thus would be settled for ever.

That in me first. Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners ενεμοιπρωτω he might show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sinners might be evinced, and that no one might afterwards despair of salvation on account of the greatness of his crimes.

Might show forth all long-suffering. The highest possible degree of forbearance, in order that a case might never occur about which there could be any doubt. It was shown by his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders.

For a pattern. υποτυπωσιν. This word occurs nowhere else in the New Testament, except in 2Ti 1:13, where it is rendered form. It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was that to which they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question for ever that the greatest sinners might be pardoned; for as he was "the chief of sinners," it proved that a case could not occur which was beyond the possibility of mercy.

Which should hereafter believe on him to life everlasting. All might learn from the mercy shown to him that salvation could be obtained. From this verse we may learn

(1.) that no sinner should despair of mercy. No one should say that he is so great a sinner that he cannot be forgiven. One who regarded himself as the "chief" of sinners was pardoned, and pardoned for the very purpose of illustrating this truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope for mercy. But there are other examples. Sinners of all ranks and descriptions have been pardoned. Indeed, there is no form of depravity of which men can be guilty, in respect to which there are not instances where just such offenders have been forgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasphemer, that many such have been forgiven; the murderer, the thief, the sensualist, that many of the same character have found mercy, and have been admitted to heaven.

(2.) The fact that great sinners have been pardoned, is a proof that others of the same description may be also. The same mercy that saved them can save us--for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us--for its efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the past, and remember what God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Col. Gardiner, and the Bari of Rochester, and John Newton, and John Bunyan--and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing to save any sinner, no matter how vile, provided he is penitent and believing.

(a) "pattern" Rom 15:4

Revelation of John 22:17

Verse 17. And the Spirit and the bride say, Come. That is, come to the Saviour; come and partake of the blessings of the gospel; come and be saved. The construction demands this interpretation, as the latter part of the verse shows. The design of this whole verse is, evidently, to show the freeness of the offers of the gospel; to condense in a summary manner all the invitations of mercy to mankind; and to leave on the mind at the close of the book a deep impression of the ample provision which has been made for the salvation of a fallen race. Nothing, it is clear, could be more appropriate at the close of this book, and at the close of the whole volume of revealed truth, than to announce, in the most clear and attracting form, that salvation is free to all, and that whosoever will may be saved.

The Spirit. The Holy Spirit. He intreats all to come. This he does

(a) in all the recorded invitations in the Bible--for it is by the inspiration of that Spirit that these invitations are recorded;

(b) by all his influences on the understandings, the consciences, and the hearts of men;

(c) by all the proclamations of mercy made by the preaching of the gospel, and by the appeal which friend makes to friend, and neighbour to neighbour, and stranger to stranger--for all these are methods in which the Spirit invites men to come to the Saviour.

And the bride. The church. Rev 21:2, Rev 21:9. That is, the church invites all to come and be saved. This it does

(a) by its ministers, whose main business it is to extend this invitation to mankind;

(b) by its ordinances--constantly setting forth the freeness of the gospel;

(d) by all its efforts to do good in the world;

(e) by the example of those who are brought into the church--showing that all, whatever may have been their former character, may be saved; and

(f) by the direct appeals of its individual members. Thus a Christian parent invites his children; a brother invites a sister, and a sister invites a brother; a neighbour invites his neighbour, and a stranger a stranger; the master invites his servant, and the servant his master. The church on earth and the church in heaven unite in the invitation, saying, Come. The living father, pastor, friend, invites--and the voice of the departed father, pastor, friend, now in heaven, is heard re-echoing the invitation. The once-loved mother that has gone to the skies still invites her children to come; and the sweet-smiling babe that has been taken up to the Saviour stretches out its arms from heaven, and says to its mother--Come.

Say, Come. That is, come to the Saviour; come into the church; come to heaven.

And let him that heareth say, Come. Whoever hears the gospel, let him go and invite others to come, Nothing could more strikingly set forth the freeness of the invitation of the gospel than this. The authority to make the invitation is not limited to the ministers of religion; it is not even confined to those who accept it themselves. All persons, even though they should not accept of it, are authorized to tell others that they may be saved. One impenitent sinner may go and tell another impenitent sinner that if he will he may find mercy and enter heaven. How could the offer of salvation be made more freely to mankind?

And let him that is athirst come. Whoever desires salvation, as the weary pilgrim desires a cooling fountain to allay his thirst, let him come as freely to the gospel as that thirsty man would stoop down at the fountain and drink. Isa 55:1. Compare Barnes on "Mt 5:6"; Jn 7:37; Rev 21:6.

And whosoever will, let him take the water of life freely. Rev 21:6. Every one that is disposed to come, that has any sincere wish to be saved, is assured that he may live. No matter how unworthy he is; no matter what his past life has been; no matter how old or how young, how rich or how poor; no matter whether sick or well, a freeman or a slave; no matter whether educated or ignorant; no matter whether clothed in purple or in rags--riding in state or laid at the gate of a rich man full of sores, the invitation is freely made to all to come and be saved. With what more appropriate truth could a revelation from heaven be closed?

(a) "bride" Rev 21:2,9 (b) "Come" Isa 2:5 (c) "And let him" Rev 21:6