Joh 14:16-17, Rom 5:1-6 | Barnes | STEP | Verse 16. I will pray the Father . This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact , however, is clearly made known, . It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God. Another Comforter . Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus , . To the apostles it was particularly to inspire them with the knowledge of all truth, . Besides this, he came to convince men of sin. . It was proper that such an agent should be sent into the world-- 1st. Because it was a part of the plan that Jesus should ascend to heaven after his death. 2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish. 3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. . 4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work--the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men. The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit-- . In the other instance it is applied to the Lord Jesus-- : "We have an advocate (Paraclete -- Comforter) with the Father, Jesus Christ the righteous." It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us ( ); then to call one to aid us , as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was, 1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter . 2nd. To teach them , or remind them of truth; and this might be expressed by the word monitor or teacher , . 3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate , . It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, . These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original. That he may abide with you for ever . Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant. (o) "another Comforter"

John 14:16-17

Verse 16. I will pray the Father. This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Rom 8:34, Heb 4:14, 15, 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God.

Another Comforter. Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Jn 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Jn 14:26, 15:26. Besides this, he came to convince men of sin. Jn 16:8-11. It was proper that such an agent should be sent into the world--

1st. Because it was a part of the plan that Jesus should ascend to heaven after his death.

2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish.

3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. Jn 16:7.

4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work--the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men.

The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit-- Jn 14:16, 26, 15:26, 16:7. In the other instance it is applied to the Lord Jesus--1Jn 2:1: "We have an advocate (Paraclete -- Comforter) with the Father, Jesus Christ the righteous."

It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us (Acts 27:20); then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was,

1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter.

2nd. To teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, Jn 14:26 Jn 15:26, 27.

3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, Jn 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Mt 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original.

That he may abide with you for ever. Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant.

(o) "another Comforter" Jn 15:26 Verse 17. The Spirit of truth. He is thus called here because he would teach them the truth, or would guide them into all truth, Jn 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others.

The world. The term world is often used to denote all who are entirely under the influence of the things of this world --pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, 1Cor 1:21, 11:32; Jn 12:31, 2Cor 4:4.

Cannot receive. Cannot admit as a teacher or comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added.

Because it seeth him not. The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit (Jn 3:8), they judge that all that is said of his influence is delusive, and hence they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man.

Neither knoweth him. To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence it often includes the idea of approbation, of love, of cordial feeling, Ps 1:6; Ps 37:18, 138:6, Nah 1:7, 2Ti 2:19. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in revivals as delusion. They love the world so much that they cannot understand his work or embrace him.

He dwelleth in you. The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, &c. He teaches us, guides us, and comforts us. Gal 5:22-24. Thus he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word "dwelleth" means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the graces of the Spirits--joy, peace, long-suffering, &c.--they know that they are the children of God, 1Jn 3:24, 5:10.

(q) "and shall be in you" Rom 8:9, 1Jn 2:27

Romans 5:1-6

ROMANS Chapter 5

Introduction

The design of this chapter, which has usually been considered as one of the most difficult portions of the New Testament, especially Rom 5:12-21, is evidently to show the results or benefits of the doctrine of justification by faith. That doctrine the apostle had now fully established. He had shown in the previous chapters,

(1.) that men were under condemnation for sin;

(2.) that this extended alike to the Jews and the Gentiles;

(3.) that there was no way of escape now but by the doctrine of pardon, not by personal merit, but by grace;

(4.) that this plan was fully made known by the gospel of Christ; and

(5.) that this was no new doctrine, but was, in fact, substantially the same by which Abraham and David had been accepted before God.

Having thus stated and vindicated the doctrine, it was natural to follow up the demonstration, by stating its bearing and its practical influence. This he does by showing that its immediate effect is to produce peace, Rom 5:1. It gives us the privilege of access to the favour of God, Rom 5:2. But not only this, we are in a world of affliction. Christians, like others, are surrounded with trials; and a very important question was, whether this doctrine would have an influence in supporting the soul in those trials. This question the apostle discusses in Rom 5:3-11. He shows that in fact Christians glory in tribulation, and that the reasons why they do so are,

(1.) that the natural effect of tribulations under the gospel was to lead to hope, Rom 5:3,4.

(2.) That the cause of this was, that the love of God was shed abroad in the heart by the Holy Ghost. This doctrine he further confirms by showing the consolation which would be furnished by the fact that Christ had died for them. This involved a security that they would be sustained in their trials, and that a victory would be given them. For, (1.) it was the highest expression of love that he should die for

enemies, Rom 5:6-8.

(2.) It followed that if he was given for them when they were

enemies, it was much more probable, it was certain, that all

needful grace would be furnished to them now that they were

reconciled, Rom 5:9-11.

But there was another very material inquiry. Men were not only exposed to affliction, but they were in the midst of a wreck of things--of a fallen world--of the proofs and memorials of sin everywhere. The first man had sinned, and the race was subject to sin and death. The monuments of death and sin were everywhere. It was to be expected that a remedy from God would have reference to this universal state of sin and woe; and that it would tend to meet and repair these painful and wide-spread ruins. The apostle then proceeds to discuss the question, how the plan of salvation, which involved justification by faith, was adapted to meet these universal and distressing evils, Rom 5:12-21. The design of this part of the chapter is to show that the blessings procured by the redemption through Christ, and the plan of justification through him, greatly exceed all the evils which had come upon the world in consequence of the apostasy of Adam. And if this was the case, the scheme of justification by faith was complete. It was adapted to the condition of fallen and ruined man, and was worthy of his affection and confidence. A particular examination of this argument of the apostle will occur in the Notes on verses 12--21.

Verse 1. Therefore (ουν). Since we are thus justified, or as a consequence of being justified, we have peace.

Being justified by faith. Rom 1:17; Rom 3:24; Rom 4:5.

We. That is, all who are justified. The apostle is evidently speaking of true Christians.

Have peace with God. Jn 14:27. True religion is often represented as peace with God. See Acts 10:36, Rom 8:6, 10:15, 14:17, Gal 5:22. See also Isa 32:17:--

"And the work of righteousness shall be peace, And the effect of righteousness Quietness and assurance for ever."

This is called peace, because

(1.) the sinner is represented as the enemy of God, Rom 8:7, Eph 2:16, Jas 4:4, Jn 15:18,24, 17:14, Rom 1:30.

(2.) The state of a sinner's mind is far from peace. He is often agitated, alarmed, trembling. He feels that he is alienated from God. For

"The wicked are like the troubled sea, For it never can be at rest; Whose waters east up mire and dirt." Isa 57:20.

The sinner, in this state, regards God as his enemy. He trembles when he thinks of his law; fears his judgments; is alarmed when he thinks of hell. His bosom is a stranger to peace. This has been felt in all lands--alike under the thunders of the law of Sinai among the Jews, in the pagan world, and in lands where the gospel is preached. It is the effect of an alarmed and troubled conscience.

(3.) The plan of salvation by Christ reveals God as willing to be reconciled. He is ready to pardon, and to be at peace. If the sinner repents and believes, God can now consistently forgive him, and admit him to favour. It is therefore a plan by which the mind of God and of the sinner can become reconciled, or united in feeling and in purpose. The obstacles, on the part of God, to reconciliation, arising from his justice and law, been removed, and he is now willing to be at peace. The obstacles on the part of man, arising from his sin, his rebellion, and his conscious guilt, may be taken away, and he can now regard God as his friend.

(4.) The effect of this plan, when the sinner embraces it, is to produce peace in his own mind. He experiences peace; a peace which the world gives not, and which the world cannot take away, Php 4:7, 1Pet 1:8, Jn 16:22. Usually, in the work of conversion to God, this peace is the first evidence that is felt of the change of heart. Before, the sinner was agitated and troubled. But often suddenly, a peace and calmness is felt, which is before unknown. The alarm subsides; the heart is calm; the fears die away, like the waves of the ocean after a storm. A sweet tranquillity visits the heart--a pure shining light, like the sunbeams that break through the opening clouds after a tempest. The views, the feelings, the desires are changed; and the bosom that was just before filled with agitation and alarm, that regarded God as its enemy, is now at peace with him, and with all the world.

Through our Lord Jesus Christ. By means of the atonement of the Lord Jesus. It is his mediation that has procured it.

(e) "Therefore being justified" Isa 32:17, Eph 2:14, Col 1:20. Verse 2. We have access. Jn 14:6. "I am the way," etc. Doddridge renders it, "by whom we have been introduced," etc. It means, by whom we have the privilege of obtaining the favour of God which we enjoy when we are justified. The word rendered "access" occurs but in two other places in the New Testament, Eph 2:18, 3:12. By Jesus Christ the way is opened for us to obtain the favour of God.

By faith. By means of faith, Rom 1:17.

Into this grace. Into this favour of reconciliation with God.

Wherein we stand. In which we now are in consequence of being justified.

And rejoice. Religion is often represented as producing joy, Isa 12:3, 35:10, 52:9, 61:3,7, 65:14,18, Jn 16:22,24, Acts 13:52, Rom 14:17; Gal 5:22, 1Pet 1:8. The sources or steps of this joy are these:

(1.) We are justified, or regarded by God as righteous.

(2.) We are admitted into his favour, and abide there.

(3.) We have the prospect of still higher and richer blessings in the fulness of his glory when we are admitted to heaven.

In hope. In the earnest desire and expectation of obtaining that glory. Hope is a complex emotion, made up of a desire for an object, and an expectation of obtaining it. Where either of these is wanting, there is not hope. Where they are mingled in improper proportions, there is not peace. But where the desire of obtaining an object is attended with an expectation of obtaining it in proportion to that desire, there exists that peaceful, happy state of mind which we denominate hope. And the apostle here implies that the Christian has an earnest desire for that glory; and that he has a confident expectation of obtaining it. The result of that he immediately states to be, that we are by it sustained in our afflictions.

The glory of God. The glory that God will bestow on us. The word glory usually means splendour, magnificence, honour; and the apostle here refers to that honour and dignity which will be conferred on the redeemed when they are raised up to the full honours of redemption; when they shall triumph in the completion of the work; and be freed from sin, and pain, and tears, and permitted to participate in the full splendours that shall encompass the throne of God in the heavens. Lk 2:9. Comp. Rev 21:22-24; Rev 22:5, Isa 60:19,20.

(f) "whom also" Jn 14:6 (g) "rejoice in hope" Heb 3:6 Verse 3. And not only so. We not only rejoice in times of prosperity, and of health. Paul proceeds to show that this plan is not less adapted to produce support in trials.

But we glory. The word used here is the same that is, in verse 2, translated "we rejoice" καυχωμεθα. It should have been so rendered here. The meaning is, that we rejoice not only in hope; not only in the direct results of justification, in the immediate effect which religion itself produces; but we carry our joy and triumph even into the midst of trials. In accordance with this, our Saviour directed his followers to rejoice in persecutions, Mt 5:11,12. Comp. Jas 1:2,12.

In tribulations. In afflictions. The word used here refers to all kinds of trials which men are called to endure; though it is possible that Paul referred particularly to the various persecutions and trials which they were called to endure as Christians.

Knowing. Being assured of this, Paul's assurance might have arisen from reasoning on the nature of religion, and its tendency to produce comfort; or it is more probable that he was speaking here the language of his own experience. He had found it to be so. This was written near the close of his life, and it states the personal experience of a man who endured, perhaps, as much as any one ever did, in attempting to spread the gospel; and far more than commonly falls to the lot of mankind. Yet he, like all other Christians, could leave his deliberate testimony to the fact that Christianity was sufficient to sustain the soul in its severest trials. See 2Cor 1:3-6, 11:24-29, 12:9,10.

Worketh. Produces; the effect of afflictions on the minds of Christians is to make them patient. Sinners are irritated and troubled by them; they murmur, and become more and more obstinate and rebellious. They have no sources of consolation; they deem God a hard master; and they become fretful and rebellious just in proportion to the depth and continuance of theft trials. But in the mind of a Christian, who regards his Father's hand in it; who sees that he deserves no mercy; who has confidence in the wisdom and goodness of God; who feels that it is necessary for his own good to be afflicted; and who experiences its happy, subduing, and mild effect in restraining his sinful passions, and in weaning him from the world--the effect is to produce patience. Accordingly, it will usually be found that those Christians who are longest and most severely afflicted are the most patient. Year after year of suffering produces increased peace and calmness of soul; and at the end of his course the Christian is more willing to be afflicted, and bears his afflictions more calmly, than at the beginning. He who on earth was most afflicted was the most patient of all sufferers; and not less patient when he was "led as a lamb to the slaughter," than when he experienced the first trial in his great work.

Patience. "A calm temper, which suffers evils without murmuring or discontent."-- Webster.

(h) "glory in tribulations" Mt 5:11,12, Jas 1:2,12 Verse 4. And patience, experience. Patient endurance of trial produces experience. The word rendered experience (δοκιμην) means trial, testing, or that thorough examination by which we ascertain the quality or nature of a thing, as when we test a metal by fire, or in any other way, to ascertain that it is genuine. It also means approbation, or the result of such a trial; the being approved, and accepted as the effect of a trying process. The meaning is, that long afflictions borne patiently show a Christian what he is; they test his religion, and prove that it is genuine. Afflictions are often sent for this purpose, and patience in the midst of them shows that the religion which can sustain them is from God.

And experience, hope. The result of such long trial is to produce hope. They show that religion is genuine; that it is from God; and not only so, but they direct the mind onward to another world, and sustain the soul by the prospect of a glorious immortality there. The various steps and stages of the benefits of afflictions are thus beautifully delineated by the apostle in a manner which accords with the experience of all the children of God. Verse 5. And hope maketh not ashamed. That is, this hope will not disappoint, or deceive. When we hope for an object which we do not obtain, we are conscious of disappointment; perhaps sometimes of a feeling of shame. But the apostle says that the Christian hope is such that it will be fulfilled; it will not disappoint; what we hope for we shall certainly obtain. See Php 1:20. The expression used here is probably taken from Ps 22:4,5: "Our fathers trusted in thee;

They trusted; and thou didst deliver them.

They cried unto thee.

And were delivered;

They trusted in thee,

And were not confounded," [ashamed.]

Because the love of God. Love toward God. There is produced an abundant, an overflowing love to God.

Is shed abroad. Is diffused; is poured out; is abundantly produced, (εκκεχυται). This word is properly applied to water, or to any other liquid that is poured out, or diffused. It is used also to denote imparting, or communicating freely or abundantly, and is thus expressive of the influence of the Holy Spirit poured down, or abundantly imparted to men, Acts 10:45. Here it means that love towards God is copiously or abundantly given to a Christian; his heart is conscious of high and abundant love to God, and by this he is sustained in his afflictions.

By the Holy Ghost. It is produced by the influence of the Holy Spirit. All Christian graces are traced to his influence. Gal 5:22, "But the fruit of the Spirit is love, joy," etc.

Which is given unto us. Which Spirit is given or imparted to us. The Holy Spirit is thus represented as dwelling in the hearts of believers, 1Cor 6:19, 3:16, 2Cor 6:16. In all these places it is meant that Christians are under his sanctifying influence; that he produces in their hearts the Christian graces; and fills their minds with peace, and love, and joy.

(i) "hope maketh not ashamed" Php 1:20 (k) "Holy Ghost which is given" Eph 1:13,14 Verse 6. For when, etc. This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous verse, that the Holy Ghost was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us, by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends, Rom 5:6-10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun.

We were yet without strength. The word here used (ασθενων) is usually applied to those who are sick and feeble, deprived of strength by disease, Mt 25:39, Lk 10:9, Acts 4:9, 5:15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength in regard to the case which the apostle was considering; that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of man's being saved by any plan of his own was thus taken away-- while he was thus lying exposed to Divine justice, and dependent on the mere mercy of God--God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry.

In due time. Margin, According to the time, (κατακαιρον). In a timely manner; at the proper time. Gal 4:4, "But when the fulness of time was come," etc. This may mean,

(1.) that it was a fit or proper time. All experiments had failed to save men. For four thousand years the trial had been made under the law among the Jews; and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save men from death. It was then time that a better plan should be presented to men.

(2.) It was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets, Gen 49:10; Dan 9:24-27. See Jn 13:1, 17:1.

(3.) It was a most favourable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land. Mt 2:1,2.

For the ungodly. Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated "without strength." Rom 4:5.

(1) "in due time", or "according to the time" (l) "due time" Gal 4:4