Act 6:7, 15:9, Rom 1:5, 10:8, 16:26, Eph 3:17, 4:5, 1Ti 2:7 | Barnes | STEP | Verse 7. And the word of God increased . That is, the gospel was more and more successful, or became more mighty and extensive in its influence. An instance of this success is immediately added. And a great company of the priests . A great multitude . This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned. But the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth. It is probable that they had been opposed to the gospel with quite as much hostility as any other class of the Jews. And it is now mentioned, as worthy of special record, that the gospel was sufficiently mighty to humble even the proud, and haughty, and selfish, and envious priest to the foot of the cross. One design of the gospel is to evince the power of truth in subduing all classes of men; and hence in the New Testament we have the record of its having actually subdued every class to the obedience of faith. Some MSS., however, here instead of priests read Jews . And this reading is followed in the Syriac version. Were obedient to the faith . The word faith here is evidently put for the Christian religion . Faith is one of the main requirements of the gospel, , and by a figure of speech is put for the gospel itself. To become obedient to the faith , therefore, is to obey the requirements of the gospel, particularly that which requires us to believe . Comp. . By the accession of the priests also no small part of the reproach would be taken away from the gospel, that it made converts only among the lower classes of the people. Comp. . (f) "the word of God"

Acts 6:7

Verse 7. And the word of God increased. That is, the gospel was more and more successful, or became more mighty and extensive in its influence. An instance of this success is immediately added.

And a great company of the priests. A great multitude. This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned. But the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth. It is probable that they had been opposed to the gospel with quite as much hostility as any other class of the Jews. And it is now mentioned, as worthy of special record, that the gospel was sufficiently mighty to humble even the proud, and haughty, and selfish, and envious priest to the foot of the cross. One design of the gospel is to evince the power of truth in subduing all classes of men; and hence in the New Testament we have the record of its having actually subdued every class to the obedience of faith. Some MSS., however, here instead of priests read Jews. And this reading is followed in the Syriac version.

Were obedient to the faith. The word faith here is evidently put for the Christian religion. Faith is one of the main requirements of the gospel, Mk 16:16, and by a figure of speech is put for the gospel itself. To become obedient to the faith, therefore, is to obey the requirements of the gospel, particularly that which requires us to believe. Comp. Rom 10:16. By the accession of the priests also no small part of the reproach would be taken away from the gospel, that it made converts only among the lower classes of the people. Comp. Jn 7:48.

(f) "the word of God" Isa 55:11, Acts 12:24, 19:20

Acts 15:9

Verse 9. And put no difference, etc. Though they had not been circumcised, and though they did not conform to the law of Moses. Thus God showed that the observance of these rites was not necessary in order to the true conversion of men, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner.

Purifying their hearts. Thus giving the best evidence that he had renewed them, and admitted them to favour with him.

By faith. By believing on the Lord Jesus Christ. This showed that the plan on which God was now about to show favour to men, was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here, that there is no true faith which does not purify the heart.

(a) "purifying their hearts by faith" Heb 9:13,14, 1Pet 1:22

Romans 1:5

Verse 5. By whom. The apostle here returns to the subject of the salutation of the Romans, and states to them his authority to address them. That authority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority o( Jesus Christ, Paul not unfrequently insisted. Gal 1:12, "For I neither received it of man, neither was I taught it, but by revelation of Jesus Christ." 1Cor 15:1-8, Eph 3:1-3.

We. The plural here is probably put for the singular. See Col 4.3. Comp. Eph 6:19,20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however, he refers to the general nature of the apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apostolic commission as the others had. "We, the apostles, have received the appointment from Jesus Christ."

Grace and apostleship. Many suppose that this is a figure of speech, hendiadys, by which one thing is expressed by two words, meaning the grace or favour of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, or the favour of God to his own soul, as a personal matter; and the apostolic office as a distinct thing, he often, however, speaks of the office of the apostleship as a matter of special favour, Rom 15:15,16, Gal 2:9, Eph 3:7-9.

For obedience to the faith. In order to produce, or promote, obedience to the faith; that is, to induce them to render that obedience to God which faith produces. There are two things therefore implied.

(1.) That the design of the gospel and of the apostleship is to induce men to obey God.

(2.) That the tendency of faith is to produce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testament, Rom 15:18, 16:19, 2Cor 7:15, Jas 2:1.

Among all nations. This was the original commission which Jesus gave to his apostles, Mk 16:15,16, Mt 28:18,19. This was the special commission which Paul received when he was converted, Acts 9:15. It was important to show that the commission extended thus far as he was now addressing a distant church which he had not seen.

For his name. This means, probably, on his account, that is, on account of Christ, Jn 14:13,14, 16:23,24. The design of the apostleship was to produce obedience to the gospel among all nations, that thus the name of Jesus might be honoured. Their work was not one in which they were seeking to honour themselves, but it was solely for the honour and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring men to obey the gospel, and thus Jesus Christ might wear a brighter crown, and be attended by a longer and more splendid train of worshippers in the kingdom of his glory.

(1) "for obedience", or "to the obedience of faith" (g) "to the faith" Acts 6:7, Rom 16:26

Romans 10:8

Verse 8. But what saith it? That is, what is the language of the doctrine of justification by faith? Or what is to be done according to that doctrine?

The word is nigh thee. This is still a use of the language of Moses, De 30:14. The meaning is, the doctrine is not difficult to be understood and embraced. What is nigh us may be easily obtained; what is remote, with difficulty. The doctrine of Moses and of the gospel was nigh; that is, it was easily obtained, embraced, and understood.

In thy mouth. This is taken from the Septuagint, De 30:14. The meaning is, that the doctrine was already so familiar, and so well understood, that it was actually in their mouth; that is, their language, their common conversation. Moses had so often inculcated it, that it was understood and talked about by the people, so that there was no need to search in distant climes to obtain it. The same was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be in every man's mouth.

In thy heart. The word heart is very variously used in the sacred Scriptures. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and reflection. They already possessed them, and talked and thought about them; so that there was no need of going to distant places to learn them. The same was true of the doctrine requiring faith in Christ. It was already among them by the preaching of the apostles, and was a subject of conversation and of thought.

That is. This is the use which the apostle makes of it; not that Moses referred to the gospel. His language conveys the main idea which Paul wished to do, that the doctrine was plain and intelligible.

The word of faith. The doctrine which requires faith, i.e., the gospel. Comp. 1Timm 4:6. The gospel is called the word of faith, the word of God, as being that which was spoken, or communicated by God to man, Rom 10:17; Heb 6:5, 11:3.

Which we preach. Which is proclaimed by the apostles, and made known to Jews and Gentiles. As this was now made known to all, as the apostles preached it everywhere, it could be said to be nigh them; there was no need of searching other lands for it, or regarding it as a hidden mystery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state.

Romans 16:26

Verse 26. But now is made manifest. Is revealed, or made known; that which was so long concealed is now divulged, i.e. God's plan of saving men is now made known to all nations.

And by the Scriptures, etc. By the writings of the prophets. The prophetic writings contained the doctrines, obscurely indeed, but so as to be an important means of disseminating and confirming the truth, that the Gentiles should be made acquainted with the gospel. To those writings the apostle had repeatedly appealed in his defence of the proposition, that the gospel was to be preached to the Gentile world, chapters 10, 11, 15. The prophetic writings, moreover were extensively scattered among the Gentile nations, and thus were readily appealed to in defence of this position. Their writings being thus translated, and read, were an important means of propagating the truths of the Christian religion.

According to the commandment, etc. By his command through Jesus Christ; made known in the gospel of his Son.

The everlasting God. God who is eternal, and therefore unchanged. He who has indeed concealed this truth, but who has always intended that it should be revealed.

To all nations. Mt 28:19. Comp. Col 1:23.

(l) "all nations" Mt 28:19

Ephesians 3:17

Verse 17. That Christ may dwell in your hearts by faith. Eph 2:22. Expressions like this often occur in the Scriptures, where God is said to dwell in us, and we are said to be the temples of the Holy Ghost. Jn 14:23; 1Cor 6:19.

That ye being rooted. Firmly established--as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts as a tree is in the soil, whose roots strike deep into the earth.

And grounded. τεθεμελιωμενοι--founded--as a building is on a foundation. The word is taken from architecture where a firm foundation is laid; and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis.

In love. In love to the Redeemer--perhaps also in love to each other-- and to all. Love was the great principle of the true religion, and the apostle wished that they might be fully settled in that.

(d) "dwell in your hearts" Jn 14:23, Eph 2:2 (e) "rooted" Col 2:7

Ephesians 4:5

Verse 5. One Lord. This evidently refers to the Lord Jesus. The "Spirit" is mentioned in the previous verse; the Father in the verse following. On the application of the word "Lord" to the Saviour, Acts 1:24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew, and another for the Greek; not one for the rich, and another for the poor; not one for the bond, and another for the free. There is but one. He belongs in common to all as their Saviour; and he has a right to rule over one as much as over another. There is no better way of promoting unity among Christians than by reminding them that they have the same Saviour. And when jealousies and heart-burnings arise; or when they are disposed to contend about trifles; when they magnify un important matters until they are in danger of rending the church asunder, let them feel that they have one Lord and Saviour, and they will lay aside their contentions, and be one again. Let two men, who have never seen each other before, meet in a distant land, and feel that they have the same Redeemer, and their hearts will mingle into one. They are not aliens, but friends. A cord of sympathy is struck more tender than that which binds them to country or home; and though of different nations, complexions, or habits, they will feel that they are one. Why should contentions ever arise between those who have the same Redeemer?

One faith. The same belief. That is, either the belief of the same doctrines, or faith of the same nature in the heart. The word may be taken in either sense. I see no reason why it should not include both here, or be used in the widest sense. If so used, it means that Christians should be united because they hold the same great doctrines; and, also, because they have the same confidence in the Redeemer in their hearts. They hold the same system as distinguished from Judaism, Paganism, Mohammedanism, Deism; and they should, therefore, be one. They have the same trust in Christ, as a living, practical principle-- and they should, therefore, be one. They may differ in other attachments; in temperament; in pursuit; in professions in life; but they have a common faith, and they should be ONE.

One baptism. This does not affirm that there is one mode of baptism, but it refers to the thing itself. They are all baptized in the name of the same Father, Saviour, Sanctifier. They have all in this manner been consecrated unto God, and devoted to his service. Whether by immersion, or by pouring, or by sprinkling, they have all been baptized with water; whether it is done in adult years, or in infancy, the same solemn act has been performed on all--the act of consecration to the Father, the Son, and the Holy Ghost. This passage cannot be adduced to prove that only one mode of baptism is lawful, unless it can be shown that the thing referred to here was the mode and not the thing itself; and unless it can be proved that Paul meant to build his argument for the unity of Christians on the fact that the same form was used in their baptism. But this is evidently not the point of his argument. The argument is, that there was really but one baptism--not that there was but one mode of baptism. I could not use this argument in this form--"Christians should be one because they have been all baptized by sprinkling;" and yet the argument would be just as forcible as to use it in this form-- "Christians should be one because they have all been baptized by immersion." There is one baptism, not one mode of baptism; and no man has a right to assume that there can be but one mode, and then apply this passage to that. The essential thing in the argument before us is, that there has been a consecration to the Father, the Son, and the Holy Ghost, by the application of water. Thus understood, the argument is one that will be felt by all who have been devoted to God by baptism. They have taken the same vows upon them. They have consecrated themselves to the same God. They have made the same solemn profession of religion. Water has been applied to one and all as the emblem of the purifying influences of the Holy Spirit; and having been thus initiated in a solemn manner into the same profession of religion, they should be one.

1 Timothy 2:7

Verse 7. Whereunto. Gr., "Unto which;" that is, to the bearing of which testimony I am appointed.

I am ordained. Gr., "I am placed or constituted" ετεθην. The word "ordain" has now acquired a technical signification, meaning to set apart solemnly to a sacred office by the imposition of hands; but it has not that meaning here. It does not refer to the manner in which he was set apart, or to any act of others in consecrating him to this work, but merely to the fact that he had been placed in this office, or appointed to it. He refers, doubtless, to the fact that the Lord Jesus had designated him to this work.

A preacher and an apostle. 1Cor 9:1, and following. Gal 1:11, also Gal 1:12.

I speak the truth in Christ, and lie not. That is, by Christ; or I solemnly appeal to Christ--a form of an oath. Rom 9:1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Gal 1:20. For the reasons why he did it, Gal 1:20. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it.

A teacher of the Gentiles. Specially appointed to carry the gospel to the gentiles or the heathen. Rom 11:13; Gal 2:7.

In faith and verity. These words mean that he was appointed to instruct the Gentiles in faith and the knowledge of the truth.