Act 18:10, Rom 8:28-30, 9:15-16, 21, 23 | Barnes | STEP | Verse 10. For I am with thee . I will attend, bless, and protect you. . No man shall set on thee . No one who shall rise up against thee shall be able to hurt thee. His life was in God's hands, and he would preserve him, in order that his people might be collected into the church. For I have . Greek, There is to me; i.e., I possess, or there belongs to me. Much people . Many who should be regarded as his true friends, and who should be saved. In this city . In that very city that was so voluptuous, so rich, so effeminate, and where there had been already so decided opposition shown to the gospel. This passage evidently means that God had a design or purpose to save many of that people; for it was given to Paul as all encouragement to him to labour there, evidently meaning that God would grant him success in his work. It cannot mean that the Lord meant to say that the great mass of the people, or that the moral and virtuous part, if there were any such, was then regarded as his people; but that he intended to convert many of those guilty and profligate Corinthians to himself, and to gather a people for his own service there. We may learn from this, (1.) that God has a purpose in regard to the salvation of sinners. (2.) That that purpose is so fixed in the mind of God, that he can say that those in relation to whom it is formed are his. There is no chance; no hap-hazard; no doubt in regard to his gathering them to himself. (3.) This is the ground of encouragement to the ministers of the gospel. Had God no purpose to save sinners, they could have no hope in their work. (4.) This plan may have reference to the most gay, and guilty, and abandoned population; and ministers should not be deterred by the amount or the degree of wickedness from attempting to save them. (5.) There may be more hope of success among a dissolute and profligate population, than among proud, and cold, and skeptical philosophers. Paul had little success in philosophic Athens; he had great success in dissolute Corinth. There is often more hope of converting a man openly dissolute and abandoned, than one who prides himself on his philosophy, and is confident in his own wisdom. (g) "I am with thee" . (%) "set on thee" "Lay hands on" (|) "much people in this city" "many"

Acts 18:10

Verse 10. For I am with thee. I will attend, bless, and protect you. Mt 28:20.

No man shall set on thee. No one who shall rise up against thee shall be able to hurt thee. His life was in God's hands, and he would preserve him, in order that his people might be collected into the church.

For I have. Greek, There is to me; i.e., I possess, or there belongs to me.

Much people. Many who should be regarded as his true friends, and who should be saved.

In this city. In that very city that was so voluptuous, so rich, so effeminate, and where there had been already so decided opposition shown to the gospel. This passage evidently means that God had a design or purpose to save many of that people; for it was given to Paul as all encouragement to him to labour there, evidently meaning that God would grant him success in his work. It cannot mean that the Lord meant to say that the great mass of the people, or that the moral and virtuous part, if there were any such, was then regarded as his people; but that he intended to convert many of those guilty and profligate Corinthians to himself, and to gather a people for his own service there. We may learn from this,

(1.) that God has a purpose in regard to the salvation of sinners.

(2.) That that purpose is so fixed in the mind of God, that he can say that those in relation to whom it is formed are his. There is no chance; no hap-hazard; no doubt in regard to his gathering them to himself.

(3.) This is the ground of encouragement to the ministers of the gospel. Had God no purpose to save sinners, they could have no hope in their work.

(4.) This plan may have reference to the most gay, and guilty, and abandoned population; and ministers should not be deterred by the amount or the degree of wickedness from attempting to save them.

(5.) There may be more hope of success among a dissolute and profligate population, than among proud, and cold, and skeptical philosophers. Paul had little success in philosophic Athens; he had great success in dissolute Corinth. There is often more hope of converting a man openly dissolute and abandoned, than one who prides himself on his philosophy, and is confident in his own wisdom.

(g) "I am with thee" Mt 28:20. (%) "set on thee" "Lay hands on" (|) "much people in this city" "many"

Romans 8:28-30

Verse 28. And we know. This verse introduces another source of consolation and support, drawn from the fact that all things are under the direction or an infinitely wise Being, who has purposed the salvation of the Christian, and who has so appointed all things that they shall contribute to it.

All things. All our afflictions and trials; all the persecutions and calamities to which we are exposed. Though they are numerous and long-continued, yet they are among the means that are appointed for our welfare.

Work together for good. They shall co-operate; they shall mutually contribute to our good. They take off our affections from this world; they teach us the truth about our frail, transitory, and dying condition; they lead us to look to God for support, and to heaven for a final home; and they produce a subdued spirit, a humble temper, a patient, tender, and kind disposition. This has been the experience of all saints; and at the end of life they have been able to say it was good for them to be afflicted, Ps 119:67,71, Jer 31:18,19, Heb 12:11.

For good. For our real welfare; for the promotion of true piety, peace, and happiness in our hearts.

To them that love God. This is a characteristic of true piety. To them, afflictions are a blessing; to others, they often prove otherwise. On others they are sent as chastisements; and they produce murmuring, instead of peace; rebellion, instead of submission; and anger, impatience, and hatred, instead of calmness, patience, and love. The Christian is made a better man by receiving afflictions as they should be received, and by desiring that they should accomplish the purpose for which they are sent; the sinner is made more hardened by resisting them, and refusing to submit to their obvious intention and design.

To them who are the called. Christians are often represented as called of God. The word (κλητοις) is sometimes used to denote an external invitation, offer, or calling, Mt 20:16, 22:14. But excepting in these places, it is used in the New Testament to denote those who had accepted the call, and were true Christians, Rom 1:6,7, 1Cor 1:2,24, Rev 17:14. It is evidently used in this sense here--to denote those who were true Christians. The connexion, as well as the usual meaning of the word, requires us thus to understand it. Christians are said to be called because God has invited them to be saved, and has sent into their hearts such an influence as to make the call effectual to their salvation. In this way their salvation is to be traced entirely to God.

According to his purpose. The word here rendered purpose (προθεσιν) means, properly, a proposition, or a laying down anything in view of others; and is thus applied to the bread that was laid on the table of shew-bread, Mt 12:4, Mk 2:26, Lk 6:4. Hence it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, or purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert men without design; and his designs are not new, but are eternal. What he does, he always meant to do. What it is right for him to do, it was right always to intend to do. What God always meant to do, is his purpose or plan. That he has such a purpose, in regard to the salvation of his people, is often affirmed, Rom 9:11, Eph 1:11, 3:11, 2Ti 1:9, Jer 31:3. This purpose of saving his people is

(1.) one over which a creature can have no control; it is according to the counsel of his own will, Eph 1:11.

(2.) It is without any merit on the part of the sinner--a purpose to save him by grace, 2Ti 1:9.

(3.) It is eternal, Eph 3:11.

(4.) It is such as should excite lively gratitude in all who have been inclined by the grace of God to accept the offers of eternal life. They owe it to the mere mercy of God, and they should acknowledge him as the fountain and source of all their hopes of heaven. Verse 29. For whom he did foreknow. The word used here (προεγνω) has been the subject of almost endless disputes in regard to its meaning in this place. The literal meaning of the word cannot be a matter of dispute. It denotes, properly, to know beforehand; to be acquainted with future events. But whether it means here simply to know that certain persons would become Christians, or to ordain and constitute them to be Christians, and to be saved, has been a subject of almost endless discussion. Without entering at large into an investigation of the word, perhaps the following remarks may throw light on it.

(1.) It does not here have reference to all the human family; for all are not, and have not been, conformed to the image of his Son. It has reference, therefore, only to those who would become Christians, and be saved.

(2.) It implies certain knowledge. It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, therefore, in regard to them that is contingent, or subject to doubt in the Divine Mind, since it was certainly foreknown.

(3.) The event which was thus foreknown must have been, for some cause, certain and fixed; since an uncertain event could not be possibly foreknown. To talk of foreknowing a contingent event--that is, of foreknowing an event as certain which may or may not exist--is an absurdity.

(4.) In what way such an event became certain is not determined by the use of this word. But it must have been somehow in connexion with a Divine appointment or arrangement, since in no other way can it be conceived to be certain. While the word used here, therefore, does not of necessity mean to decree, yet its use supposes that there was a purpose or plan; and the phrase is an explanation of what the apostle had just said, that it was according to the purpose of God that they were called. This passage does not affirm why, or how,or on what grounds God foreknew that some of the human family would be saved. It simply affirms the fact; and the mode in which those who will believe were designated must be determined from other sources. This passage simply teaches that he knew them; that his eye was fixed on them; that he regarded them as to be conformed to his Son; and that, thus knowing them, he designated them to eternal life. The Syriac renders it in accordance with this interpretation: "And from the beginning he knew them, and sealed them with the image of his Son,' etc. As, however, none would believe but by the influences of his Spirit, it follows that they were not foreknown on account of any faith which they would themselves exercise, or any good works which they would themselves perform, but according to the purpose or plan of God himself.

He also did predestinate. See the meaning of the original of this word explained Rom 1:4. Acts 4:28, and 1Cor 2:7. In these places the word evidently means to determine, purpose, or decree beforehand; and it must have this meaning here. No other idea could be consistent with the proper meaning of the word, or be intelligible. It is clear, also, that it does not refer to external privileges, but to real conversion and piety: since that to which they were predestinated was not the external privilege of the gospel, but conformity to his Son, and salvation. See Rom 8:30. No passage could possibly teach in stronger language that it was God's purpose to save those who will be saved. Eph 1:5, "Having predestinated us unto the adoption of children by Jesus Christ unto himself." Eph 1:11, "Being predestinated according to the purpose of Him who worketh all things after the counsel of his own will."

To be conformed to the image of his Son. To resemble his Son; to be of like form with the image of his Son. We may learn here,

(1.) that God does not determine to save men, whatever their character may be. The decree is not to save them in their sins, or whether they be sinful or holy. But it has primary respect to their character. It is that they should be holy; and, as a consequence of this, that they should be saved.

(2.) The only evidence which we can have that we are the subjects of his gracious purpose is, that we are in fact conformed to the Lord Jesus Christ. For this was the design of the decree. This is the only satisfactory proof of piety; and by this alone can we determine that we are interested in his gracious plan of saving men.

That he might be the first-born. The first-born among the Hebrews had many peculiar privileges. The idea here is,

(1.) that Christ might be preeminent as the model and exemplar; that he might be clothed with peculiar honours, and be so regarded in his church; and yet,

(2,) that he might still sustain a fraternal relation to them; that he might be one in the same great family of God, where all are sons. Comp. Heb 2:12-14.

Many brethren. Not a few. The purpose of God is that many of the human family shall be saved. Verse 30. Moreover, etc. In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connexion between that predestination and their certain salvation. The one implied the other.

Whom he did predestinate. All whom he did predestinate.

Them he also called. Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an external call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain connexion between the predestination and the call, which will be manifested in due time. The connexion is so certain that the one infallibly secures the other.

He justified. Rom 3:24. Not that he justified them from eternity, for this was not true; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events--the predestination precedes and secures the calling, and the calling precedes and secures the justification. The one is connected in the purpose of God with the other; and the one, in fact, does not take place without the other. The purpose was in eternity; the calling and justifying in time.

Them he also glorified. This refers probably to heaven. It means that there is a connexion between justification and glory. The one does not exist without the other in its own proper time; as the calling does not subsist without the act of justification. This proves, therefore, the doctrine of the perseverance of the saints. There is a connexion infallible and everexisting between the predestination and the final salvation. They who are subjects of the one are partakers of the other. That this is the sense is clear,

(1.) because it is the natural and obvious meaning of the passage;

(2.) because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them, that whom God foreknew he predestinated, and whom he predestinated he called, and whom he called he justified, and whom he justified might fall away and be lost for ever?

(l) "called" Heb 9:15 (m) "justified" 1Cor 6:11 (n) "glorified" Jn 17:22

Romans 9:15-16

Verse 15. For he saith to Moses. Ex 33:19.

I will have mercy. This is said by God when he declared expressly that he would make all his goodness pass before Moses, (Ex 33:19) and when, therefore, it was regarded not as a proof of stern and inexorable justice, but as the very proof of his benevolence, and the highest which he thought proper to exhibit. When men, therefore, under the influence of an unrenewed and hostile heart, charge this as an unjust and arbitrary proceeding, they are resisting and perverting that which God regards as the very demonstration of his benevolence. The sense of the passage clearly is, that he would choose the objects of his favour, and bestow his mercies as he chose. None of the human race deserved his favour; and he had a right to pardon whom he pleased, and to save men on his own terms, and according to his sovereign will and pleasure.

On whom I will have mercy. On whom I choose to bestow mercy. The mode he does not explain. But there could not be a more positive declaration of these truths,

(1.) that he does it as a sovereign, without giving an account of the reason of his choice to any.

(2.) That he does it without regard to any claim on the part of man; or that man is regarded as destitute of merit, and as having no right to his mercy.

(3.) That he will do it to any extent which he pleases, and in whatever time and manner may best accord with his own good pleasure.

(4.) That he has regard to a definite number; and that on that number he intends to bestow eternal life; and,

(5.) that no one has a right to complain. It is proof of his benevolence that any are saved; and where none have a claim, where all are justly condemned, he has a right to pardon whom he pleases. The executive of a country may select any number of criminals whom he may see fit to pardon, or in consistency with the supremacy of the laws and the welfare of the community, and none has a right to murmur; but every good citizen should rejoice that any may be pardoned with safety. So in the moral world, and under the administration of its holy Sovereign, it should be a matter of joy that any can be pardoned and saved; and not a subject of murmuring and complaint that those who shall finally deserve to die shall be consigned to woe.

(p) "I will have mercy" Ex 33:19 Verse 16. So then. It follows as a consequence from this statement of God to Moses. Or, it is a doctrine established by that statement.

Not of him that willeth. This does not mean that he that becomes a Christian, and is saved, does not choose eternal life; or is not made willing; or that he is compelled to enter heaven against his own choice. It is true that men by nature have no desire of holiness, and do not choose eternal life. But the effect of the influences of God's Spirit on the heart is to make it "willing in the day of his power," Ps 110:3. The meaning here is, evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word willeth here denotes wish or desire.

Nor of him that runneth. This denotes strenuous, intense effort, as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not in fact strive to enter into the kingdom, or earnestly desire salvation; for the Scriptures teach the contrary, Lk 16:16; 13:24. There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life, Mt 7:7. But the sense is,

(1.) that the sinner would not put forth any effort himself. If left to his own course he would never seek to be saved.

(2.) That he is pardoned, not on account of his effort; not because he makes an exertion; but because God chooses to pardon him. There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him, anymore than the condemned criminal, trembling with the fear of execution, and the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will.

But of God that sheweth mercy. Salvation, in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation.

Romans 9:21

Verse 21. Hath not the potter, etc. This same sovereign right of God the apostle proceeds to urge from another illustration, and another passage from the Old Testament, Isa 64:8, "But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand." This passage is preceded in Isaiah by one declaring the depravity of man. Isa 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." As they were polluted with sin, as they had transgressed the law of God, and had no claim and no merit, God might bestow his favours as he pleased, and mould them as the potter did the clay. He would do no injury to those who were left, and who had no claim to his mercy, if he bestowed favours on others, any more than the potter would do injustice to one part of the mass, if he put it to an ignoble use, and moulded another part into a vessel of honour. This is still the condition of sinful men. God does no injustice to a man if he leaves him to take his own course to ruin, and makes another, equally undeserving, the recipient of his mercy, he violated none of my rights by not conferring on me the talents of Newton or of Bacon; or by not placing me in circumstances like those of Peter and Paul. Where all are undeserving, the utmost that can be demanded is, that he should not treat them with injustice. And this is secured even in the case of the lost. No man will suffer more than he deserves; nor will any man go to perdition feeling that he has a claim to better treatment than he receives. The same sentiment is found in Jer 18:6, "O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation," etc. The passage in Isaiah proves that God has the right of a sovereign over guilty individuals; that in Jeremiah, that he has the same right over nations: thus meeting the whole case as it was in the mind of the apostle. These passages, however, assert only the right of God to do it, without affirming anything about the manner in which it is done, In fact, God bestows his favours in a mode very different from that in which a potter moulds his clay. God does not create holiness by a mere act of power, but he produces it in a manner consistent with the moral agency of men; and bestows his favours not to compel men, but to incline them to be willing to receive them. Ps 110:3, "Thy people shall be willing in the day of thy power." It should be further remarked, that the argument of the apostle here does not refer to the original creation of men, as if God had then made them one for honour and another for dishonour, he refers to man as fallen and lost. His argument is this: "Man is in ruins; he is fallen; he has no claim on God; all deserve to die. On this mass, where none have any claim, he may bestow life on whom he pleases, without injury to others; he may exercise the right of a sovereign to pardon whom he pleases; or of a potter to mould any part of the useless mass to purposes of utility and beauty."

Potter. One whose occupation it is to make earthen vessels.

Power. This word denotes here not merely physical power, but authority, right. See Mt 7:29, translated "authority;" Mt 21:23, 2Thes 3:9, Mk 2:10, Lk 5:24, "The Son of man hath power on earth to forgive sins," etc.

Lump. Mass. It denotes anything that is reduced to a fine consistency, and mixed, and made soft by water; either clay, as in this place, or the mass produced of grain pounded and mixed with water. Rom 11:16, "If the first-fruit be holy, the lump is also holy." 1Cor 5:6, "Know ye not that a little leaven leaveneth the whole lump?"

One vessel. A cup, or other utensil, made of clay.

Unto honour. Fitted to an honourable use, or designed for a more useful and refined purpose.

Unto dishonour. To a meaner service, or more common use. This is a common mode of expression among the Hebrews. The lump here denotes the mass of men, sinners, having no claim on God. The potter illustrates God's right over that mass, to dispose of it as seems good in his sight. The doctrine of the passage is, that men have no right to complain if God bestows his blessings where and when he chooses.

Romans 9:23

Verse 23. And that he might make known. That he might manifest or display. The apostle had shown (Rom 9:22) that the dealings of God towards the wicked were not liable to the objection made in Rom 9:19. In this verse he proceeds to show that the objection could not lie against his dealings with the other class of men--the righteous. If his dealings towards neither were liable to the objection, then he has met the whole case, and the Divine government is vindicated. This he proves by showing that for God to show the riches of his glory towards those whom he has prepared for it cannot be regarded as unjust.

The riches of his glory. This is a form of expression common among the Hebrews, meaning the same as his rich or his abundant glory. The same expression occurs in Eph 1:18.

On the vessels of mercy. Men towards whom his mercy was to be displayed, (Rom 9:22) that is, on those towards whom he has purposed to display his mercy.

Mercy. Favour, or pity shown to the miserable. Grace is favour to the undeserving; mercy, favour to those in distress. This distinction is not, however, always strictly observed by the sacred writers.

Which he had afore prepared. We are here brought to a remarkable difference between God's mode of dealing with them and with the wicked. Here it is expressly affirmed that God himself had prepared them for glory. In regard to the wicked, it is simply affirmed that they were fitted for destruction, without affirming anything of the agency by which it was done. That God prepares his people for glory--commences and continues the work of their redemption-- is abundantly taught in the Scriptures, 1Thes 5:9, "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." 2Ti 1:9, "Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." See also Eph 1:4,5,11, Rom 8:28,29,30; Acts 13:48; Jn 1:13. As the renewing of the heart and the sanctifying of the soul is an act of goodness, it is worthy of God, and of course no objection could lie against it. No man could complain of a course of dealings designed to make men better; and as this is the sole design of the electing love of God, his dealings with this class of men are easily vindicated. No Christian can complain that God has chosen him, renewed him, and made him pure and happy. And as this was an important part of the plan of God, it is easily defended from the objection in Rom 9:19.

Unto glory. To happiness; and especially to the happiness of heaven. Heb 2:10, "It became him, in bringing many sons unto glory," etc. Rom 5:2, "We rejoice in hope of the glory of God." 2Cor 4:17, "Our light affliction worketh for us a far more exceeding and eternal weight of glory." 2Thes 2:14, 2Ti 2:10, 1Pet 5:4. This eternal state is called "glory," because it blends together everything that constitutes honour, dignity, purity, love, and happiness. All these significations are in various places attached to this word, and all mingle in the eternal state of the righteous. We may remark here,

(1.) that this word "glory" is not used in the Scriptures to denote any external national privileges; or to describe any external call of the gospel. No such instance is to be found. Of course the apostle here, by vessels of mercy, meant individuals destined to eternal life, and not nations externally called to the gospel. No instance can be found where God speaks of nations called to external privileges, and speaks of them as "prepared unto glory."

(2.) As this word refers to the future state of individuals, it shows what is meant by the word "destruction" in Rom 9:22. That term stands contrasted with glory; and describes, therefore, the future condition of individual wicked men. This is also its uniform meaning in the New Testament. On this vindication of the apostle we may observe, (1.) that all men will be treated as they ought to be treated.

Men will be dealt with according to their characters at the end

of life.

(2.) If men will suffer no injustice, then this is the same

as saying that they will be treated justly; But what is this?

That the wicked shall be treated as they deserve. What they

deserve God has told us in the Scriptures: "These shall go

away into everlasting punishment."

(3.) God has a right to bestow his blessings as he chooses.

Where all are undeserving, where none have any claim,

he may confer his favours on whom he pleases.

(4.) He actually does deal with men in this way. The

apostle takes this for granted. He does not deny it, He

most evidently believes it, and labours to show that

it is right to do so. If he did not believe it, and

meant to teach it, he would have said so. It would have met

the objection at once, and saved all argument. He reasons

as if he did believe it; and this settles the question that

the doctrine is true.

(w) "riches of his glory" Eph 1:18 (x) "which he had afore" 1Thes 5:9