2Cor 11:9, Jam 1:27, 1Jo 5:21, Jude 20-21 | Barnes | STEP | Verse 9. And when I was present with you . When I was labouring in order to build up the church in Corinth. I was chargeable to no man . I was burdensome to no one; or more literally, "I did not lie as a dead weight upon you." The word here used, which occurs nowhere else in the New Testament, (κατεναρκησα,) means, literally, to become torpid against , i.e., to the detriment of any one; and hence to be burdensome. According to Jerome, its use here is a cilicism of Paul. The idea is, that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands, ( ,) and by the aid which he received from abroad, he was supported without deriving aid from the people of Corinth. And in all things , etc. In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other men's expense when he was doing nothing.' He did not, as a general thing, mean to receive anything for which he had not rendered a fair equivalent--a just principle for ministers and for all other men. See . (a) "was chargeable" (*) "lacking" "wanting" (b) "brethren"

2 Corinthians 11:9

Verse 9. And when I was present with you. When I was labouring in order to build up the church in Corinth.

I was chargeable to no man. I was burdensome to no one; or more literally, "I did not lie as a dead weight upon you." The word here used, which occurs nowhere else in the New Testament, (κατεναρκησα,) means, literally, to become torpid against, i.e., to the detriment of any one; and hence to be burdensome. According to Jerome, its use here is a cilicism of Paul. The idea is, that he did not lead a torpid, inactive life at the expense of others. He did not expect a support from them when he was doing nothing; nor did he demand support which would in any sense be a burden to them. By his own hands, (Acts 18:3,) and by the aid which he received from abroad, he was supported without deriving aid from the people of Corinth.

And in all things, etc. In all respects I have carefully kept myself from being a burden on the church. Paul had no idea of living at other men's expense when he was doing nothing.' He did not, as a general thing, mean to receive anything for which he had not rendered a fair equivalent--a just principle for ministers and for all other men. See 2Cor 12:13.

(a) "was chargeable" Acts 18:3, 1Thes 2:9 (*) "lacking" "wanting" (b) "brethren" Php 4:10,15

James 1:27

Verse 27. Pure religion. On the word here rendered religion, (θρησκεια,) Col 2:18. It is used here evidently in the sense of piety, or as we commonly employ the word religion. The object of the apostle is to describe what enters essentially into religion; what it will do when it is properly and fairly developed. The phrase "pure religion," means that which is genuine and sincere, or which is free from any improper mixture.

And undefiled before God and the Father. That which God sees to be pure and undefiled, Rosenmuller supposes that there is a metaphor here taken from pearls or gems, which should be pure, or without stain.

Is this. That is, this enters into it; or this is religion such as God approves. The apostle does not say that this is the whole of religion, or that there is nothing else essential to it; but his general design clearly is, to show that religion will lead to a holy life, and he mentions this as a specimen, or an instance of what it will lead us to do. The things which he specifies here are in fact two:

(1.) That pure religion will lead to a life of practical benevolence; and

(2) that it will keep us unspotted from the world. If these things are found, they show that there is true piety. If they are not, there is none.

To visit the fatherless and widows in their affliction. To go to see, to look after, to be ready to aid them. This is an instance or specimen of what true religion will do, showing that it will lead to a life of practical benevolence. It may be remarked in respect to this,

(1,) that this has always been regarded as an essential thing in true religion; for

(a) it is thus an imitation of God, who is "a father of the fatherless, and a judge of the widows in his holy habitation," Ps 68:6; and who has always revealed himself as their friend, De 10:18; 14:29; Ps 10:14; Ps 82:3; Isa 1:17; Jer 7:7; 49:11; Hos 14:3;

(b) religion is represented as leading its friends to do this, or this is required everywhere of those who claim to be religious, Isa 1:17; De 24:17; 14:29; Ex 22:22; Job 29:11-13.

(2.) Where this disposition to be the real friend of the widow and the orphan exists, there will also exist other corresponding things which go to make up the religious character. This will not stand alone. It will show what the heart is, and prove that it will ever be ready to do good. If a man, from proper motives, is the real friend of the widow and the fatherless, he will be the friend of every good word and work, and we may rely on him in any and every way in doing good.

And to keep himself unspotted from the world. Rom 12:2; Jas 4:4; 1Jn 2:15-17. That is, religion will keep us from the maxims, vices, and corruptions which prevail in the world, and make us holy. These two things may, in fact, be said to constitute religion. If a man is truly benevolent, he bears the image of that God who is the fountain of benevolence; if he is pure and uncontaminated in his walk and deportment, he also resembles his Maker, for he is holy. If he has not these things, he cannot have any well-founded evidence that he is a Christian; for it is always the nature and tendency of religion to produce these things. It is, therefore, an easy matter for a man to determine whether he has any religion; and equally easy to see that religion is eminently desirable. Who can doubt that that is good which leads to compassion for the poor and the helpless, and which makes the heart and the life pure?

(a) "visit the fatherless and widows in their affliction" Isa 1:16-17; 58:6-7 (b) "unspotted from the world" Rom 12:2

1 John 5:21

Verse 21. Little children. This is a favourite mode of address with John, (1Jn 2:1,) and it was proper to use it in giving his parting counsel; embracing, in fact, all that he had to say--that they should keep themselves from idols, and suffer nothing to alienate their affections from the true God. His great object had been to lead them to the knowledge and love of God, and all his counsels would be practically followed, if, amidst the temptations of idolatry, and the allurements of sin, nothing were allowed to estrange their hearts from him.

Keep yourselves from idols. From worshipping them; from all that would imply communion with them or their devotees. Compare 1Cor 10:14. The word rendered idols here (ειδωλων) means, properly, an image, spectre, shade--as of the dead; then any image or figure which would represent anything, particularly anything invisible; and hence anything designed to represent God, and that was set up with a view to be acknowledged as representing him, or to bring him, or his perfections, more vividly before the mind. The word is applicable to idol-gods--heathen deities, 1Cor 8:4,7, 10:19, Rom 2:22, 2Cor 6:16, 1Thes 1:9; but it would, also, be applicable to any image designed to represent the true God, and through or by which the true God was to be adored. The essential things in the word seem to be,

(a.) an image or representation of the Deity, and

(b.) the making of that an object of adoration instead of the true God. Since one of these things would be likely to lead to the other, both are forbidden in the prohibitions of idolatry, Ex 20:4,5. This would forbid all attempts to represent God by paintings or statuary; all idol-worship, or worship of heathen gods; all images and pictures that would be substituted in the place of God as objects of devotion, or that might transfer the homage from God to the image; and all giving of those affections to other beings or objects which are due to God. Why the apostle closed this epistle with this injunction he has not stated, and it may not be easy to determine. It may have been for such reasons as these:

(1.) Those to whom he wrote were surrounded by idolaters, and there was danger that they might fall into the prevailing sin, or in some way so act as to be understood to lend their sanction to idolatry.

(2.) In a world full of alluring objects, there was danger then, as there is at all times, that the affections should be fixed on other objects than the supreme God, and that what is due to him should be withheld. It may be added, in the conclusion of the exposition of this epistle, that the same caution is as needfull for us as it was for those to whom John wrote. We are not in danger, indeed, of bowing down to idols, or of engaging in the grossest forms of idol-worship. But we may be in no less danger than they to whom John wrote were, of substituting other things in our affections in the place of the true God, and of devoting to them the time and the affection which are due to him. Our children it is possible to love with such an attachment as shall effectually exclude the true God from the heart. The world --its wealth, and pleasures, and honours--we may love with a degree of attachment such as even an idolater would hardly show to his idol-gods; and all the time which he would take in performing his devotions in an idol-temple, we may devote with equal fervour to the service of the world. There is practical idolatry all over the world; in nominally Christian lands as well as among the heathen; in families that acknowledge no God but wealth and fashion; in the hearts of multitudes of individuals who would scorn the thought of worshipping at a pagan altar; and it is even to be found in the heart of many a one who professes to be acquainted with the true God, and to be an heir of heaven. God should have the supreme place in our affections. The love of everything else should be held in strict subordination to the love of him. He should reign in our hearts; be acknowledged in our closets, our families, and in the place of public worship; be submitted to at all times as having a right to command and control us; be obeyed in all the expressions of his will, by his word, by his providence, and by his Spirit; be so loved that we shall be willing to part without a murmur with the dearest object of affection when he takes it from us; and so that, with joy and triumph, we shall welcome his messenger, the angel of death, when he shall come to summon us into his presence. To all who may read these illustrations of the epistle of the "beloved disciple," may God grant this inestimable blessing and honour. AMEN.

(*) "Little children" "My children" (c) "idols" 1Cor 10:14

Jude 20-21

Verse 20. But ye, beloved, building up yourselves on your most holy faith. Comp. Jude 1:3. On the word building, 1Cor 3:9, seq. Eph 2:20. It is said here that they were to "build up themselves;" that is, they were to act as moral and responsible agents in this, or were to put forth their own proper exertions to do it. Dependent as we are, and as all persons with correct views will feel themselves to be, yet it is proper to endeavour to do the work of religion as if we had ample power of ourselves. Php 2:12. The phrase "most holy faith" here refers to the system of religion which was founded on faith; and the meaning is, that they should seek to establish themselves most firmly in the belief of the doctrines, and in the practice of the duties of that system of religion.

Praying in the Holy Ghost. Eph 6:18.

(e) "building up" Col 2:7 (f) "praying" Eph 6:18 (++) "Ghost" "By the Holy Spirit" Verse 21. Keep yourselves in the love of God. Still adverting to their own agency. On the duty here enjoined, Jn 15:9, The phrase "the love of God" may mean either God's love to us, or our love to him. The latter appears, however, to be the sense here, because it is not a subject which could be enjoined, that we should keep up God's love to us. That is a point over which we can have no control, except so far as it may be the result of our obedience; but we may be commanded to love him, and to keep ourselves in that love.

Looking for the mercy of our Lord Jesus Christ. Particularly when he shall come to receive his people to himself. Tit 2:13; 2Pet 3:12; 2Ti 4:8.

(g) "yourselves" Jn 15:2,10