Act 1:17, 25, 6:4, 20:24, 21:19, Rom 11:13, 1Cor 12:5, 2Cor 3:7-9, 4:1, 5:18 | Barnes | STEP | Verse 17. He was numbered with us . He was chosen as an apostle by the Lord Jesus, , This does not mean that he was a true Christian, but that he was reckoned among the apostles. Jesus knew that he never loved him. Long before he betrayed him, he declared that he was a devil, . He knew his whole character when he chose him, . If it be asked why he chose such a man to be an apostle--why he was made the treasurer of the apostles, and was admitted to the fullest confidence--we may reply, that a most important object was gained in having such a man -- a spy --among them. It might be pretended when the apostles bore testimony to the purity of life, of doctrine, and of purpose, of the Lord Jesus, that they were interested and partial friends; that they might be disposed to suppress some of his real sentiments, and represent him in a light more favourable than the truth. Hence the testimony of such a man as Judas, if favourable, must be invaluable. It would be free from the charge of partiality. If Judas knew anything unfavourable to the character of Jesus, he would have communicated it to the sanhedrim. If he knew of any secret plot against the government, or seditious purpose, he had every inducement to declare it. He had every opportunity to know it: he was with him; heard him converse; was a member of his family, and admitted to terms of familiarity. Yet even Judas could not be bought, or bribed, to testify against the moral character of the Saviour. If he had done it, or could have done it, it would have preserved him from the charge of treason; entitled him to the reputation of a public benefactor in discovering secret sedition; and have saved him from the pangs of remorse, and from self-murder. Judas would have done it if he could. But he alleged no such charge; he did not even dare to lisp a word against the pure designs of the Lord Jesus; and his own pangs and death are the highest proof that can be desired of his conviction that the betrayed Redeemer was innocent. Judas would have been just the witness which the Jews desired of the treasonable purposes of Jesus. But that could not be had, even by gold; and they were compelled to suborn other men to testify against the Son of God, . We may just add here, that the introduction of such a character as that of Judas Iscariot into the number of the apostles, and the use to be made of his testimony, would never have occurred to an impostor. An impostor would have said that they were all the true friends of the Lord Jesus. To have invented such a character as that of Judas, and to make him perform such a part in the plan as the sacred writers do, would have required too much art and cunning, was too refined and subtle a device to have been thought of, unless it had actually occurred. (e) "he was numbered with us"

Acts 1:17

Verse 17. He was numbered with us. He was chosen as an apostle by the Lord Jesus, Lk 6:13-16, This does not mean that he was a true Christian, but that he was reckoned among the apostles. Jesus knew that he never loved him. Long before he betrayed him, he declared that he was a devil, Jn 6:70. He knew his whole character when he chose him, Jn 2:25. If it be asked why he chose such a man to be an apostle--why he was made the treasurer of the apostles, and was admitted to the fullest confidence--we may reply, that a most important object was gained in having such a man --a spy--among them. It might be pretended when the apostles bore testimony to the purity of life, of doctrine, and of purpose, of the Lord Jesus, that they were interested and partial friends; that they might be disposed to suppress some of his real sentiments, and represent him in a light more favourable than the truth. Hence the testimony of such a man as Judas, if favourable, must be invaluable. It would be free from the charge of partiality. If Judas knew anything unfavourable to the character of Jesus, he would have communicated it to the sanhedrim. If he knew of any secret plot against the government, or seditious purpose, he had every inducement to declare it. He had every opportunity to know it: he was with him; heard him converse; was a member of his family, and admitted to terms of familiarity. Yet even Judas could not be bought, or bribed, to testify against the moral character of the Saviour. If he had done it, or could have done it, it would have preserved him from the charge of treason; entitled him to the reputation of a public benefactor in discovering secret sedition; and have saved him from the pangs of remorse, and from self-murder. Judas would have done it if he could. But he alleged no such charge; he did not even dare to lisp a word against the pure designs of the Lord Jesus; and his own pangs and death are the highest proof that can be desired of his conviction that the betrayed Redeemer was innocent. Judas would have been just the witness which the Jews desired of the treasonable purposes of Jesus. But that could not be had, even by gold; and they were compelled to suborn other men to testify against the Son of God, Mt 26:60. We may just add here, that the introduction of such a character as that of Judas Iscariot into the number of the apostles, and the use to be made of his testimony, would never have occurred to an impostor. An impostor would have said that they were all the true friends of the Lord Jesus. To have invented such a character as that of Judas, and to make him perform such a part in the plan as the sacred writers do, would have required too much art and cunning, was too refined and subtle a device to have been thought of, unless it had actually occurred.

(e) "he was numbered with us" Lk 6:16

Acts 1:25

Verse 25. That he may take part of this ministry. The word rendered --κληρον--is the same which in the next verse is rendered lots. It properly means a lot, or portion; the portion divided to a man, or assigned to him by casting lots; and also the instrument or means by which the lot is made. The former is its meaning here; the office, or portion of apostolic work which would fall to him by taking the place of Judas.

Ministry and apostleship. This is an instance of the figure of speech hendiadys, when two words are used to express one thing. It means the apostolic ministry. See instances in Gal 1:14, "Let them be for signs, and for seasons," i.e., signs of seasons. Acts 23:6, "Hope and resurrection of the dead," i.e., hope of the resurrection of the dead.

That he might go to his own place. These words by different interpreters have been referred both to Matthias and Judas. Those who refer them to Matthias say that they mean, that Judas fell that Matthias might go to his own place, that is, to a place for which he was fitted, or well qualified. But to this there are many objections.

(1.) The apostolic office could with no propriety be called, in reference to Matthias, his own place, until it was actually conferred on him.

(2.) There is no instance m which the expression, to go to his own place, is applied to a successor in office.

(3.) It is not true that the design or reason why Judas fell was to make way for another. He fell by his crimes; his avarice, his voluntary and enormous wickedness.

(4.) The former part of the sentence contains this sentiment: "Another must be appointed to this office which the death of Judas has made vacant. "If this expression, "that he might go," etc., refers to the successor of Judas, it expresses the same sentiment, but more obscurely.

(5.) The obvious and natural meaning of the phrase is to refer it to Judas. But those who suppose it to refer to Judas differ greatly about its meaning. Some suppose it refers to his own house; that he left the apostolic office to return to his own house; and they appeal to Nu 24:25. But it is not true that Judas did this; nor is there the least proof that it was his design. Others refer it to the grave, as the place of man, where all must lie; and particularly as an ignominious place where Judas should lie. But there is no example of the word place being used in this sense; nor is there an instance where a man by being buried is said to return to his own, or proper place. Others have supposed that the manner of his death, by hanging, is referred to, as his own or his proper place. But this interpretation is evidently an unnatural and forced one. The word place cannot be applied to an act of self-murder. It denotes habitation, abode, situation in which to remain; not an act. These are the only interpretations which can be suggested of the passage, except the common and obvious one of referring it to the future abode of Judas in the world of woe. This might be said to be his own, as it was adapted to him; as he had prepared himself for it; and as it was proper that he who had betrayed his Lord should remain there. This interpretation may be defended by the following considerations:

(1.) It is the obvious and natural meaning of the words. It commends itself by its simplicity, and its evident connexion with the context. It has in all ages been the common interpretation; nor has any other been adopted unless there was a theory to be defended about future punishment. Unless men had previously made up their minds not to believe in future punishment, no one would ever have thought of any other interpretation. This fact alone throws strong light on the meaning of the passage.

(2.) It accords with the crimes of Judas, and with all that we know of him. The future doom of Judas was not unknown to the apostles. Jesus Christ had expressly declared this: "it had been good for that man if he had not been born;" a declaration which could not be true if, after any limited period of suffering, he were at last admitted to eternal happiness. See Mt 26:24, and Mt 26:24. This declaration was made in the presence of the eleven apostles, at the institution of the Lord's Supper, at a time when their attention was absorbed in deep interest in what Christ said; and it was therefore a declaration which they would not be likely to forget. As they knew the fate of Judas, nothing was more natural for them than to speak of it familiarly as a thing which had actually occurred when he betrayed his Lord, hung himself, and went to his own place.

(3.) The expression, to "go to his own place," is one which is used by the ancient writers to denote going to the eternal destiny. Thus the Jewish tract, Baal Turim, on Nu 24:25, says, "Balaam went to his own place, i.e., to Gehenna," to hell. Thus the Targum, or Chaldee Paraphrase on Eccl 6:6, says, "Although the days of a man's life were two thousand years, and he did not study the law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go." Thus Ignatius in the Epistle to the Magnesians says, "Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place." The phrase his own place, means the place or abode which is fitted for him, which is his appropriate home. Judas was not in a place which befitted his character when he was an apostle; he was not in such a place in the church; he would not be in heaven. Hell was the only place which was fitted to the man of avarice and of treason. And if this be the true interpretation of this passage, then it follows,

(1,) that there will be such a thing as future, eternal punishment. One such man there certainly is in hell, and ever will be. If there is one there, for the same reason there may be others. All objections to the doctrine are removed by this single fact; and it cannot be true that all men will be saved.

(2.) Each individual in eternity will find his own proper place. Hell is not an arbitrary appointment. Every man will go to the place for which his character is fitted. The hypocrite is not fitted for heaven. The man of pride, and avarice, and pollution, and falsehood, is not fitted for heaven. The place adapted to such men is hell; and the design of the judgment will be to assign to each individual his proper abode in the eternal world.

(3.) The design of the judgment of the great day will be to assign to all the inhabitants of this world their proper place. It would not be fit that the holy and pure should dwell for ever in the same place with the unholy and impure; and the Lord Jesus will come to assign to each his appropriate eternal habitation.

(4.) The sinner will have no cause of complaint. If he is assigned to his proper place, he cannot complain. If he is unfit for heaven, he cannot complain that he is excluded. And if his character and feelings are such as make it proper that he should find his eternal abode among the enemies of God, then he must expect that a God of justice and equity will assign him such a doom. But

(5) this will not alleviate his pain; it will deepen his woe. He will have the eternal consciousness that that, and that only, is his place--the doom for which he is fitted. The prison is no less dreadful because a man is conscious that he deserves it. The gallows is not the less terrible, because the man knows that he deserves to die. And the eternal consciousness of the sinner that he is unfit for heaven; that there is not a solitary soul there with whom he could have sympathy or friendship; that he is fit for hell, and hell only, will be an ingredient of eternal bitterness in the cup of woe that awaits him. Let not the sinner, then, hope to escape; for God will assuredly appoint his residence in that world to which his character here is adapted.

The character and end of Judas is one of the most important and instructive in history. It teaches us,

(1.) that Christ may employ wicked men for important purposes in his kingdom. Acts 1:17. He does no violence to their freedom, suffers them to act as they please, but brings important ends out of their conduct. One of the most conclusive arguments for the pure character of Jesus Christ is drawn from the silent testimony of Judas.

(2.) The character of Judas was eminently base and wicked. He was influenced by one of the worst human passions; and yet he cloaked it from all the apostles. It was remarkable that any man should have thought of making money in such a band of men; but avarice will show itself everywhere.

(3.) We see the effects of avarice in the church. It led to the betraying of Jesus Christ, and to his death; and it has often betrayed the cause of pure religion since. There is no single human passion that has done so much evil in the church of God as this. It may be consistent with external decency and order; it is that on which the world acts, and which it approves; and it may therefore be indulged without disgrace, while open and acknowledged vices would expose their possessors to shame and ruin. And yet it paralyzes and betrays religion probably more than any single propensity, of man.

(4.) The character of an avaricious man in the church will be developed. Opportunities will occur when it will be seen and known by what principle the man is influenced. So it was with Achan, (Josh 7:21;) so it was with Judas; and so it will be with all. Occasions will occur which will test the character, and show what manner of spirit a man is of. Every appeal to a man's benevolence, every call upon his charity, shows what spirit influences him, and whether he is actuated by the love of gold, or by the love of Jesus Christ and his cause.

Acts 6:4

Verse 4. But we will give ourselves continually. The original expression here used denotes intense and persevering application to a thing, or unwearied effort in it. Acts 1:14. It means that the apostles meant to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal wants of the church.

To prayer. Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practised it, as preparatory to their public preaching.

And to the ministry of the word. To preaching the gospel; or communicating the message of eternal life to the world. The word ministry --διακονια--properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this service as the servants of God, and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Comp. 1Timm 4:15,16, 2Ti 4:2. It follows, also, that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged by the apostles. See 1Cor 9:7-14, Gal 6:6.

(e) "give ourselves" 1Timm 4:15

Acts 20:24

Verse 24. Move me. Alarm me, or deter me from my purpose. Gr., "I make an account of none of them." I do not regard them as of any moment, or as worth consideration, in the great purpose to which I have devoted my life.

Neither count I my life. I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose.

Dear unto myself. So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it, if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered.

So that. This is my main object, to finish my course with joy. It is implied here,

(1.) that this was the great purpose which Paul had in view.

(2.) That if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace, whenever God should require him to finish his course.

Finish my course. Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, 2Ti 4:7, Heb 12:1, 1Cor 9:24, Acts 13:25.

With joy. With the approbation of conscience and of God; with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are embittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully every duty, and encountering, as Paul did, every trial with a constant desire to glorify God.

And the ministry. That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2Ti 4:5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life.

Which I have received of the Lord Jesus. Which the Lord Jesus has committed to me, Acts 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be peculiarly sacred, and of high authority, Gal 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be, to discharge fully and entirely the duties of that office.

To testify the Gospel. To bear witness to the good news of the favour of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favour may be made manifest to sinners. From this verse we may learn,

(1,) that we all have a course to run; a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions.

(2.) We should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy.

(3.) We should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy.

(4.) It matters little when, or where, or how we die, if we die in the discharge of our duty to God. He will order the circumstances of our departure; and he can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus.

(a) "ministry" 2Cor 4:1 (b) "received" Gall 1:1

Acts 21:19

Verse 19. Had saluted them. With the usual tokens of respect and affection.

He declared particularly, etc. As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry.

(e) "what things" Rom 15:18,19 (f) "by his ministry" Acts 20:24, 2Cor 12:12

Romans 11:13

Verse 13. For I speak to you Gentiles. What I am saying respecting the Jews, I say with reference to you who are Gentiles, to show you in what manner you have been admitted to the privileges of the people of God; to excite your gratitude; to warn you against abusing those mercies, etc. As Paul also was appointed to preach to them, he had a right to speak to them with authority.

I am the apostle of the Gentiles. The apostle of the Gentiles, not because other apostles did not preach to Gentiles, for they all did, except perhaps James; nor because Paul did not himself preach occasionally among the Jews; but because he was especially called to carry the gospel to the Gentiles, and that this was his original commission, (Acts 9:15) because he was principally employed in collecting and organizing churches in heathen lands; and because the charge of the Gentile churches was especially entrusted to him, while that of the Jewish churches was especially entrusted to Peter. See Gal 1:16, Eph 3:8, Gal 2:7,8. As Paul was especially appointed to this office, he claimed special authority to address, those who were gathered into the Christian church from heathen lands.

I magnify mine office. I honour (δοξαζω) my ministry; I esteem it of great importance; and by thus showing that the gospel is to be preached to the Gentiles, that the barrier between them and the Jews is to be broken down, that the gospel may be preached to all men, I show that the office which proclaims this is one of signal honour. A minister may not magnify himself, but he may magnify his office. He may esteem himself as less than the least of all saints, and unworthy to be called a servant of God, (Eph 3:8) yet he may feel that he is an ambassador of Christ, entrusted with a message of salvation, entitled to the respect due to an ambassador, and to the honour which is appropriate to a messenger of God. To unite these two things constitutes the dignity of the Christian ministry.

(n) "apostle of the Gentiles" Acts 9:15, Gal 1:16, Eph 3:8

1 Corinthians 12:5

Verse 5. Of administrations. Marg., Ministries. The word properly denotes ministries; so that there are different ranks and grades in the ministries which Christ has appointed, to wit, those specified in 1Cor 12:9,10,28.

But the same Lord. This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. Acts 1:24. Comp. Eph 4:5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples. See Jn 20:25. The fact also that this stands between the mention of the work of the Spirit (1Cor 4:4) and the work of God, (1Cor 12:6,) and the fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church, (comp. Mt 10:1, Lk 10:1, seq. is further proof that this refers to him. The design of the verse is to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office.

(1) "administrations" "ministries"

2 Corinthians 3:7-9

Verse 7. But if the ministration of death. In the previous verses, Paul had referred incidentally to the institutions of Moses, and to the superiority of the gospel. He had said that the former were engraven on stones, but the latter on the heart, (2Cor 3:3;) that the letter of the former tended to death, but the latter to life, (2Cor 3:6.) This sentiment he proceeds further to illustrate, by showing in what the superior glory of the gospel consisted. The design of the whole is to illustrate the nature and to show the importance of the ministerial office, and the manner in which the duties of that office were to be performed. That the phrase "ministration of death" refers to the Mosaic institutions, the connexion sufficiently indicates, 2Cor 3:13-15. The word "ministration" (διακονια) means, properly, ministry; the office of ministering in Divine things. It is usually applied to the officers of the church in the New Testament, Acts 1:17,25, Rom 11:13, 1Cor 12:5. The word here, however, seems to refer to the whole arrangement, under the Mosaic economy, by which his laws were promulgated and perpetuated. The expression, "ministrations-- written and engraven on stone," is somewhat harsh; but the sense evidently is, the ministration of a covenant, or of laws, written on stones, The word "ministration'" there refers to the arrangement, office, etc., by which the knowledge of these laws was maintained; the ministering under a system like that of the Jewish; or, more strictly, the act and occasion on which Moses himself ministered, or promulgated that System to the Jews, and when the glory of the work was irradiated even from his countenance. And the purpose of the apostle is to show that the ministry of the gospel is more glorious than even the ministry of Moses, when he was admitted near to God on the holy mount; and when such a glory attended his receiving and promulgating the law. It is called the "ministration of death,"' because it tended to condemnation; it did not speak of pardon; it was fitted only to deepen the sense of sin, and to produce alarm and dread. 2Cor 3:6.

Written and engraven in stones. The ten commandments--the substance of all the Mosaic institutes, and the principal laws of his economy-- were written, or engraven, on tables of stone.

Was glorious. Was attended with magnificence and splendour. The glory here referred to consisted in the circumstance of sublimity and grandeur in which the law of Moses was given. It was

(1.) the glory of God, as he was manifested on Mount Sinai, as the Lawgiver and Ruler of the people.

(2.) The glory of the attending circumstances, of thunder, fire, etc., in which God appeared. The law was given in these circumstances. Its giving--called here the "ministration"--was amidst such displays of the glory of God. It was

(3.) a high honour and glory for Moses to be permitted to approach so near to God; to commune with him; and to receive at his hand the law for his people, and for the world. These were circumstances of imposing majesty and grandeur, which, however, Paul says were eclipsed and surpassed by the ministry of the gospel.

So that the children of Israel, etc. In Ex 34:29,30, it is said, that "when Moses came down from Mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone, while he talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him." The word rendered "stedfastly behold" (ατενισαι) means, to gaze intently upon; to look steadily, or constantly, or fixedly. Acts 1:10. There was a dazzling splendour, an irradiation; a diffusion of light, such that they could not look intently and steadily upon it--as we cannot look steadily at the sun. How this was produced is not known. It cannot be accounted for from natural causes; and was doubtless designed to be to the Israelites an attestation that Moses had been with God, and was commissioned by him. They would see

(1.) that it was unnatural, such as no known cause could produce; and,

(2.) not improbably, they would recognise a resemblance to the manner in which God usually appeared--the glory of the Shechinah in which he so frequently manifested himself to them. It would be to them, therefore, a demonstration that Moses had been with God.

Which glory was to be done away. The splendour of that scene was transitory. It did not last. It was soon destroyed, (τηνκαταργουμενην). It was not adapted or designed long to continue. This does not mean, as Doddridge supposes, "soon to be abolished in death;" or, as others, "ceasing with youth;" but it means, that the shining or the splendour was transitory; it was soon to cease; it was not designed to be permanent. Neither the wonderful scenes accompanying the giving of the law on Sinai, nor the shining on the countenance of Moses, was designed to abide. The thunders of Sinai would cease to roll; the lightnings to play; the visible manifestations of the presence of God would all be gone; and the supernatural illumination of the face of Moses also would soon cease-- perhaps as Macknight, Bloomfield, and others suppose, as a prefiguration of the abrogation of the glory of the whole system of the Levitical law. Paul certainly means to say, that the glory of Moses, and of his dispensation, was a fading glory; but that the glory of the gospel would be permanent, and increasing for ever.

(*) "children of Israel" "Israelites" (a) "for the glory" Ex 34:1,29-35 Verse 8. How shall not the ministration of the Spirit. This is an argument from the less to the greater. Several things in it are worthy of notice.

(1.) The proper contrast to the "ministration of death," (2Cor 3:7,) would have been "ministration of life." But Paul chose rather to call it the "ministration of the Spirit "--as the source of life, or as conferring higher dignity on the gospels than to have called it simply the ministration of life.

(2.) By the "Spirit" here is manifestly meant the Holy Spirit; and the whole phrase denotes the gospel, or the preaching of the gospel, by which eminently the Holy Spirit is imparted.

(3.) It is the high honour of the gospel ministry, that it is the means by which the Holy Spirit is imparted to men. It is designed to secure the salvation of men by his agency; and-it is through the ministry that the Holy Spirit is imparted, the heart renewed, and the soul saved. The work of the ministry is, therefore, the most important and honourable in which man can engage.

Be rather glorious?

(1.) Because that of Moses tended to death; this to life.

(2.) Because that was engraven on stone; this is engraven on the heart.

(3.) Because that was the mere giving of a law; this is connected with the renovating influences of the Holy Spirit.

(4.) Because that was soon to pass away. All the magnificence of the scene was soon to vanish. But this is to remain. Its influence and effect are to be everlasting. It is to stretch into eternity; and its main glory is to be witnessed in souls renewed and saved, and amidst the splendours of heaven. "The work of the Spirit of God on the heart of a rational being, is much more important than any dead characters which can be engraved on insensible stones."--Doddridge. Verse 9. For if the ministration of condemnation. Of Moses, in giving the law, the effect of which is to produce condemnation. Law condemns the guilty; it does not save them. It denounces punishment; it contains no provisions of pardon. To pardon is to depart from the law; and must be done under the operation of another system--since a law which contains a provision for the pardon of offenders, and permits them to escape, would be a burlesque in legislation. The tendency of the Mosaic institutions, therefore, was to produce a sense of condemnation. And so it will be found by all who attempt to be justified by the law. It will tend to, and result in their condemnation.

Be glory. Be glorious; or be glory itself. It was glorious as a manifestation of the holiness and justice of God; and glorious in the attending circumstances. No event in our world has been more magnificent in the circumstances of external majesty and splendour than the giving of the law on Mount Sinai.

The ministration of righteousness. The gospel; the promulgation of the plan of mercy. It is called "the ministration of righteousness," in contradistinction from the law of Moses, which was a "ministration of condemnation." The word " righteousness," however, does not exactly express the force of the original word. That word is δικαιοσυνης, and it stands directly opposed to the word κατακρισεως, condemnation. It should be rendered, "the ministration of justification;" the plan by which God justifies men. Rom 1:17. The law of Moses condemns; the gospel is the plan by which man is justified. And if that which condemns could be glorious, much more must that be by which men can be justified, acquitted, and saved. The superior glory of the gospel, therefore, consists in the fact that it is a scheme to justify and save lost sinners. And this glory consists,

(1.) in the fact that it can be done when all law condemns.

(2.) In the showing forth of the Divine character while it is done, as just, and merciful, and benevolent in doing it--blending all his great and glorious attributes together; while the law discloses only one of his attributes--his justice.

(3.) In the manner in which it is done. It is by the incarnation of the Son of God--a far more glorious manifestation of Deity than was made on Mount Sinai. It is by the toils, and sufferings, and death of Him who made the atonement, and by the circumstances of awful and imposing grandeur which attended his death, when the sun was darkened, and the rocks were rent--far more grand and awful scenes than occurred when the law was given. It is by the resurrection and ascension of the Redeemer--scenes far more sublime than all the external glories of Sinai when the law was given.

(4.) In the effects, or results. The one condemns; the other justifies and saves. The effect of the one is seen in the convictions of conscience, in alarm, in a sense of guilt, in the conscious desert of condemnation, and in the apprehension of eternal punishment. The other is seen in sins forgiven; in peace of conscience; in the joy of pardon; in the hope of heaven; in comfort and triumph on the bed of death, and amidst the glories of heaven.

2 Corinthians 4:1

Introduction to 2nd Corinthians Chapter 4

THIS chapter is intimately connected with the preceding; and is, indeed, merely a statement of the consequences or results of the doctrine advanced there. In that chapter, Paul had stated the clearness and plainness of the gospel as contrasted with the institutions of Moses, and particularly that the Christian ministry Was a ministration more glorious than that of Moses. It was more clear, It was a ministration of justification, (2Cor 3:9,) and of the Spirit, (2Cor 3:8,) and was a ministration where they were permitted to look upon the unvailed and unclouded glories of God, 2Cor 3:18. In this chapter he states some of the consequences, or results, of their being called to this ministry: and the design is, to magnify the office of the ministry; to show the sustaining power of the truths which they preached; the interest which the Corinthian Christians and all other Christians had in the ministry, and thus to conciliate their favour; and to show what there was to comfort them in the various trials to which as ministers they were exposed, Paul states therefore in this chapter-

(1.) That these clear and elevated views of the gospel sustained him; kept him from fainting; preserved, him from deceit and all improper acts.; made him open and honest; since he had no necessity for craft and guilt, but proclaimed a system of religion which could be commended to every man's conscience, and be seen to be true, 2Cor 4:1,2.

(2.) That if any persons were lost, it was not the fault of the gospel, 2Cor 4:3,4. That was clear, open, plain, glorious, and might be understood; and if they were lost, it was to be traced to the malign influence of the god of this world, and not to the gospel.

(3.) That the great purpose of Paul and his associates was to make known this clear and glorious truth of the gospel; and that, therefore, the apostles did not preach themselves, but Christ Jesus, the revealer and source of all this glory, 2Cor 4:5,6. Their sole object was to show forth this pure and glorious light of the gospel.

(4.) That it was so arranged by God's appointment and providence that all the glory of the results of the ministry should be his, 2Cor 4:7-11. He had taken especial care that they should have no cause of self-exultation or glorying in preaching the gospel; and had taken effectual means that they should be humbled, and not lifted up with pride from the fact that they were commissioned to make known such glorious truths, and had a ministry more honourable than that of Moses. He had, therefore, committed the treasure to earthen vessels; to frail, weak, dying men, and to men in humble life, (2Cor 4:7,) and he had called them to submit to constant trials of persecution, poverty, peril, and want, in order that they might be humbled, and that God might manifestly have all the glory, 2Cor 4:8-11.

(5.) All this was for the sake of the church--a fact which was adapted to conciliate the favour of Christians, and excite their sympathy in the sufferings of the apostles, and to lead them to honour the ministry in a proper manner, 2Cor 4:12-15. It was not for their own welfare, happiness, honour, or emolument, that they endured these trials in the ministry; it was that the church might be benefited, and thus abundant praise redound to God.

(6.) These considerations sustained them in their trials, 2Cor 4:16-18. They had comfort in all their afflictions. They felt that they were doing and suffering these things for the salvation of souls and the glory of God, (2Cor 5:16); they had inward strength given them every day, though the outward man perished, (2Cor 4:16;) they knew that the result of this would be an eternal weight of glory, (2Cor 4:17;) and they were enabled to look to another and a better world; to keep the eye on heaven, and to contemplate by faith the things which were unseen and eternal, 2Cor 4:18. These things supported them; and thus upheld, they went cheerfully to their great work, and met with calmness and joy all the trials which it involved.

Verse 1. Therefore, διατουτο. On account of this. That is, because the light of the gospel is so clear; because it reveals so glorious truths, and all obscurity is taken away, and we are permitted to behold as in a mirror the glory of the Lord, 2Cor 3:18. Since the glories of the gospel dispensation are so great, and its effects on the heart are so transforming and purifying, the object is to show the effect of being intrusted with such a ministry on the character of his preaching.

Seeing we have this ministry. The gospel ministry, so much more glorious than that of Moses, (2Cor 3:6;) which is the ministry by which the Holy Spirit acts on the hearts of men, 2Cor 3:8 which is the ministry of that system by which men are justified, (2Cor 3:9;) and which is the ministry of a system so pure and unclouded, 2Cor 3:9-11,18.

As we have received mercy. Tindal renders, this, "even as mercy is sure in us." The idea is, that it was by the mere mercy and favour of God that he had been intrusted with the ministry; and the object of Paul is doubtless to prevent the appearance of arrogance and self-confidence, by stating that it was to be traced entirely to God that he was put into the ministry. He doubtless had his eye on the fact that he had been a persecutor and blasphemer; and that it was by the mere favour of God that he had been converted and intrusted with the ministry, 1Timm 1:13. Nothing will more effectually humble a minister, and prevent his assuming any arrogant and self-confident airs, than to look over his past life; especially if his life was one of blasphemy, vice, or infidelity; and to remember that it is by the mere mercy of God that he is intrusted with the high office of an ambassador of Jesus Christ. Paul never forgot to trace his hope, his appointment to the ministerial office, and his success, to the mere grace of God.

We faint not. This is one of the effects of being intrusted with such a ministry. The word here used (εκκακουμεν) means, properly, to turn out a coward; to lose one's courage; then to be faint-hearted, to faint, to despond, in view of trial, difficulty, etc.--Robinson. Here it means, that by the mercy of God he was not disheartened by the difficulties which he met; his faith and zeal did not flag; he was enabled to be faithful, and laborious, and his courage always kept up, and his mind was filled with cheerfulness. 2Cor 2:14. He was deterred by no difficulties; embarrassed by no opposition; driven from his purpose by no persecution; and his strength did not fail under any trims. The consciousness of being intrusted with such a ministry animated him; and the mercy and grace of God sustained him.

(a) "received mercy" 1Cor 7:25

2 Corinthians 5:18

Verse 18. And all things are of God. This refers particularly to the things in question, the renewing of the heart, and the influences by which Paul had been brought to a state of willingness to forsake all, and to devote his life to the self-denying labours involved in the purpose of making the Saviour known. He makes the statement general, however, showing his belief that not only these things were produced by God, but that all things were under his direction, and subject to his control. Nothing that he had done was to be traced to his own agency or power, but God was to be acknowledged everywhere. This great truth Paul never forgot; and he never suffered himself to lose sight of it. It was in his view a cardinal and glorious truth; and he kept its influence always before his mind and his heart. In the important statement which follows, therefore, about the ministry of reconciliation, he deeply feels that the whole plan, and all the success which had attended the plan, was to be traced not to his zeal; or fidelity, or skill, but to the agency of God. 1Cor 3:6,7.

Who hath reconciled us to himself. The word us here includes, doubtless, all who were Christians--whether Jews or Gentiles, or whatever was their rank. They had all been brought into a state of reconciliation, or agreement with God,,through the Lord Jesus Christ. Before, they were opposed to God. They had violated his laws. They were his enemies. But by the means of the plan of salvation they had been brought into a state of agreement, or harmony, and were united in feeling and in aim with him. Two men who have been alienated by prejudice, by passion, or by interest, are reconciled when the cause of their alienation is removed, on whichever side it may have existed, or if on both sides, and when they lay aside their enmity and become friends. Thenceforward they are agreed, and live together without alienation, heart-burnings, jealousies, and strife. So between God and man. There was a variance; there was an alienation. Man was alienated from God. He had no love for him. He disliked his government and laws. He was unwilling to be restrained. He sought his own pleasure. He was proud, vain, self-confident. He was not pleased with the character of God, or with his claims or his plans. And in like manner, God was displeased with the pride, the sensuality, the rebellion, the haughtiness of man. He was displeased that his law had been violated, and that man had cast off his government. Now reconciliation could take place only when these causes of alienation should be laid aside, and when God and man should be brought to harmony; when man should lay aside his love of sin, and should be pardoned, and when, therefore, God could consistently treat him as a friend. The Greek word which is here used (καταλλασσω) means, properly, to change against anything; to exchange for anything, for money, or for any article.--Robinson. In the New Testament it means, to change one person towards another; that is, to reconcile to any one. Rom 5:10. It conveys the idea of producing a change so that one who is alienated should be brought to friendship. Of course, all the change which takes place must be on the part of man, for God will not change, and the purpose of the plan of reconciliation is to effect such a change in man as to make him in fact reconciled to God, and at agreement with him. There were indeed obstacles to the reconciliation on the part of God, but they did not arise from any unwillingness to be reconciled; from any reluctance to treat his creature as his friend; but they arose from the fact that man had sinned, and that God was just; that such is the perfection of God that he cannot treat the good and evil alike; and that therefore, if he should treat man as his friend, it was necessary that in some proper way he should maintain the honour of his law, and show his hatred of sin, and should secure the conversion and future obedience of the offender. All this God purposed to secure by the atonement made by the Redeemer, rendering it consistent for him to exercise the benevolence of his nature, and to pardon the offender. But God is not changed. The plan of reconciliation has made no change in his character. It has not made him a different being from what he was before. There is often a mistake on this subject; and men seem to suppose that God was originally stern, and unmerciful, and inexorable, and that he has been made mild and forgiving by the atonement. But it is not so. No change has been made in God; none needed to be made; none could be made. He was always mild, and merciful, and good; and the gift of a Saviour and the plan of reconciliation is just an expression of his original willingness to pardon. When a father sees a child struggling in the stream, and in danger of drowning, the peril and the cries of the child make no change in the character of the father; but such was his former love for the child that he would plunge into the stream at the hazard of his own life to save him. So it is with God. Such was his original love for man, and his disposition to show mercy, that he would submit to any sacrifice, except that of truth and justice, in order that he might save him. Hence he sent his only Son to die--not to change his own character; not to make himself a different Being from what he was, but in order to show his love and his readiness to forgive when it could be consistently, done. "God so loved the world THAT he sent his only begotten Son," Jn 3:16.

By Jesus Christ. By the agency or medium of Jesus Christ. He was the Mediator to interpose in the work of reconciliation. And he was abundantly qualified for this work, and was the only Being that has lived in this world who was qualified for it. For

(1.) he was endowed with a Divine and human nature--the nature of both the parties at issue, God and man, and thus, in the language of Job, could "lay his hand upon both," Job 9:33.

(2.) He was intimately acquainted with both the parties, and knew what was needful to be done. He knew God the Father so well that he could say, "No man knoweth the Father but the Son," Mt 11:27. And he knew man so well that it could be said of him, he "needed not that any should testify of man, for he knew what was in man," Jn 2:25. No one can be a mediator who is not acquainted with the feelings, views, desires, claims, or prejudices of both the parties at issue.

(3.) He was the Friend of both the parties. He loved God. No man ever doubted this, or had any reason to call it in question; and he was always desirous of securing all that God claimed, and of vindicating him, and he never abandoned anything that God had a right to claim. And he loved man. He showed this in all his life. He sought hiss welfare in every way possible, and gave himself for him. Yet no one is qualified to act the mediator's part who is not the common friend of both the parties at issue, and who will not seek the welfare, the right, or the honour of both.

(4.) He was willing to suffer anything from either party in order to produce reconciliation. From the hand of God he was willing to endure all that he deemed to be necessary, in order to show his hatred of sin by his vicarious sufferings, and to make an atonement; and from the hand of man he was willing to endure all the reproach, and contumely, and scorn which could be possibly involved in the work of inducing man to be reconciled to God. And

(5.) he has removed all the obstacles which existed to a reconciliation. On the part of God, he has made it consistent for him to pardon. He has made an atonement so that God can be just while he justifies the sinner. He has maintained his truth, and justice, and secured the stability of his moral government, while he admits offenders to his favour. And on the part of man, he, by the agency of his Spirit, overcomes the unwillingness of the sinner to be reconciled, humbles his pride, shows him his sin, changes his heart, subdues his enmity against God, and secures in fact a harmony of feeling and purpose between God and man, so that they shall be reconciled for ever.

And hath given to us. To us the apostles and our fellow-labourers.

The ministry of reconciliation. That is, of announcing to men the nature and the conditions of this plan of being reconciled. We have been appointed to make this known, and to press its acceptation on men. See 2Cor 5:20.

(a) "reconciled us" Col 1:20