Joh 15:13, 1Pe 3:18, 1Jo 3:16 | Barnes | STEP | Verse 13. Greater love hath , &c. No higher expression of love could be given. Life is the most valuable object we possess; and when a man is willing to lay that down for his friends or his country, it shows the utmost extent of love. Even this love for friends has been rarely witnessed. A very few cases --like that of Damon and Pythias--have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Christ, that while the instances of those who have been willing to die for friends have been so rare, he was willing to die for enemies --bitter foes, who rejected his reign, persecuted him, reviled him, scorned him, and sought his life, . It also shows us the extent of his love that he gave himself up, not to common sufferings, but to the most bitter, painful, and protracted sorrows, not for himself, not for friends, but for a thoughtless and unbelieving world. "O Lamb of God, was ever pain , Was ever LOVE like thine!" (n) "greater love"

John 15:13

Verse 13. Greater love hath, &c. No higher expression of love could be given. Life is the most valuable object we possess; and when a man is willing to lay that down for his friends or his country, it shows the utmost extent of love. Even this love for friends has been rarely witnessed. A very few cases--like that of Damon and Pythias--have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Christ, that while the instances of those who have been willing to die for friends have been so rare, he was willing to die for enemies--bitter foes, who rejected his reign, persecuted him, reviled him, scorned him, and sought his life, 1Jn 4:10, Rev 5:6,10. It also shows us the extent of his love that he gave himself up, not to common sufferings, but to the most bitter, painful, and protracted sorrows, not for himself, not for friends, but for a thoughtless and unbelieving world. "O Lamb of God, was ever pain,

Was ever LOVE like thine!"

(n) "greater love" Rom 5:7,8

1 Peter 3:18

Verse 18. For Christ also hath once suffered for sins. Comp. 1Pet 2:21. The design of the apostle in this reference to the sufferings of Christ, is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him (1Pet 2:18-22) into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, "hath once suffered," in the New Testament, means once for all; once, in the sense that it is not to occur again. Comp. Heb 7:27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that in doing it he had left an example for them to follow.

The just for the unjust. The one who was just, (δικαιος) on account of, or in the place of, those who were unjust, (υπεραδικων;) or one who was righteous, on account of those who were wicked. Comp. Rom 5:6; 2Cor 5:21; Heb 9:28. The idea on which the apostle would particularly fix their attention was, that he was just or innocent. Thus he was an example to those who suffered for well-doing.

That he might bring us to God. That his death might be the means of reconciling sinners to God. Comp. Jn 3:14; Jn 12:32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to men; and the fact that the Son of God loved men, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have.

Being put to death in the flesh. As a man; in his human nature. Comp. Rom 1:3,4. There is evidently a contrast here between "the flesh" in which it is said he was "put to death," and "the spirit" by which it is said he was "quickened." The words "in the flesh" are clearly designed to denote something that was peculiar in his death; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are men usually put to death? What was there peculiar in their case, which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, "the flesh," they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbour, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? or does it refer to him as a man, as distinguished from some higher nature, over which death had no power? Now, that the latter is the meaning seems to me to be apparent, for these reasons:

(1.) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became incarnate, or was a man, to speak of his being in the flesh. See Rom 1:2: "Made of the seed of David according to the flesh." Jn 1:14: "And the Word was made flesh." 1Timm 3:16: "God was manifest in the flesh." 1Jn 4:2: "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God." 2Jn 1:7: "Who confess not that Jesus Christ is come in the flesh."

(2.) So far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case--the separation of the soul and body, with all the attendant pain of such dissolution. It is not true that his "flesh," as such, died without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate everywhere else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, anything peculiar in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh" refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word flesh in the New Testament, see Rom 1:3.

But quickened. Made alive-- ζωοποιηθεις. This does not mean kept alive, but made alive; recalled to life; reanimated. The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament: Jn 5:21, twice; Jn 6:63; Rom 4:17, 8:11, 1Cor 15:36,45, 1Timm 6:13, 1Pet 3:18; in all which it is rendered quickened, quicken, quickeneth, 1Cor 15:22, be made alive; 2Cor 3:6, giveth life; and Gal 2:21, have given life. "Once the word refers to God, as he who giveth life to all creatures, 1Timm 6:13; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the gospel, Jn 6:63, 2Cor 3:6, Gal 3:21; seven times it is used with direct reference to the raising of the dead, Jn 5:21, Rom 4:17, 8:11; 1Cor 15:22,36,45, 1Pet 3:18". See Biblical Repos., April, 1845, p. 269. See also Passow, and Robinson; Lex. The sense, then, cannot be that, in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead.

By the Spirit. According to the common reading in the Greek, this is τωπνευματι -- with the article the--"the Spirit." Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;" and thus the reading corresponds with the former expression, "in flesh" (σαρκι,) where the article also is wanting. The word spirit, so far as the mere use of the word is concerned, might refer to his own soul, to his Divine nature, or to the Holy Spirit. It is evident

(1.) that it does not refer to his own soul, for,

(a.) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul;

(b.) there was no power in his own spirit, regarded as that appertaining to his human nature, to raise him up from the dead, any more than there is such a power in any other human soul. That power does not belong to a human soul in any of its relations or conditions.

(2.) It seems equally clear that this does not refer to the Holy Spirit, or the Third Person of the Trinity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His peculiar province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of men, and to lead them to God. This influence is moral, not physical; an influence accompanying the truth, not the exertion of mere physical power.

(3.) It remains, then, that the reference is to his own Divine nature--a nature by which he was restored to life after he was crucified; to the Son of God, regarded as the Second Person of the Trinity. This appears, not only from the facts above stated, but also

(a.) from the connexion. It is stated that it was in or by this spirit that he went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it is said that "he went and preached." The reference, therefore, cannot be to the Holy Ghost, and the fair conclusion is that it refers to his Divine nature.

(b.) This accords with what the apostle Paul says, (Rom 1:3,4,) "which was made of the seed of David according to the flesh,"--that is, in respect to his human nature,--"and declared to be the Son of God with power, according to the Spirit of holiness,"--that is, in respect to his Divine nature,--" by the resurrection from the dead." See Notes on that passage.

(c.) It accords with what the Saviour himself says, Jn 10:17,18: "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." This must refer to his Divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See Notes on the passage. The conclusion, then, to which we have come is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit, (πνευμα,) he was restored to life. As a man, he died; as the incarnate Son of God, the Messiah, he was made alive again by the power of his own Divine Spirit, and exalted to heaven. Comp. Robinson's Lex. on the word πνευμα.

(a) "Christ also" 1Pet 2:21 (b) "just for unjust" 2Cor 5:21 (a) "death" Rom 4:25

1 John 3:16

Verse 16. Hereby perceive we the love of God. The words "of God" are not in the original, and should not have been introduced into the translation, though they are found in the Latin Vulgate, and in the Genevan versions, and in one manuscript. They would naturally convey the idea that God laid down his life for us; or that God himself, in his Divine nature, suffered. But this idea is not expressed in this passage as it is in the original, and of course no argument can be derived from it either to prove that Christ is God, or that the Divine nature is capable of suffering. The original is much more expressive and emphatic than it is with this addition: "By this we know love;" that is, we know what true love is; we see a most affecting and striking illustration of its nature. Love itself--its real nature, its power, its sacrifices, its influences--was seen in its highest form, when the Son of God gave himself to die on a cross. For an illustration of the sentiment, Jn 3:16, and Jn 15:3.

Because he laid down his life for us. There can be no doubt that the Saviour is here referred to, though his name is not mentioned particularly. There are several instances in the New Testament where he is mentioned under the general appellation "he," as one who was well known, and about whom the writers were accustomed to speak.

And we ought to lay down our lives for the brethren. For the good of our fellow-Christians, if it be necessary. That is, circumstances may occur where it would be proper to do it, and we ought always to be ready to do it. The spirit which led the Saviour to sacrifice his life for the good of the church, should lead us to do the same thing for our brethren if circumstances should require it. That this is a correct principle no one can doubt; for

(1.) the Saviour did it, and we are bound to imitate his example, and to possess his spirit;

(2.) the prophets, apostles, and martyrs did it, laying down their lives in the cause of truth, and for the good of the church and the world; and

(3.) it has always been held that it is right and proper, in certain circumstances, for a man to lay down his life for the good of others. So we speak of the patriot who sacrifices his life for the good of his country; so we feel in the case of a shipwreck, that it may be the duty of a captain to sacrifice his life for the good of his passengers and crew; so in case of a pestilential disease, a physician should not regard his own life, if he may save others; and so we always hold the man up to honour who is willing to jeopard his own life on noble principles of self-denial for the good of his fellow-men. In what cases this should occur the apostle does not state; but the general principle would seem to be, that it is to be done when a greater good would result from our self-sacrifice than from carefully guarding our own lives. Thus, in the case of a patriot, his death, in the circumstances, might be of greater value to his country than his life would be; or, his exposing himself to death would be a greater service to his country, than if that should not be done. Thus the Saviour laid down his life for the good of mankind; thus the apostles exposed their lives to constant peril in extending the principles of religion; and thus the martyrs surrendered their lives in the cause of the church and of truth. In like manner we ought to be ready to hazard our lives, and even to lay them down, if in that way we may promote the cause of truth, and the salvation of sinners, or serve our Christian brethren. In what way this injunction was understood by the primitive Christians, may be perceived from what the world is reported to have said of them, "Behold, how they love one another; they are ready to die for one another."--Tertull. Apol. c. 39. So Eusebius (Eccl. His. vii. 22) says of Christians that "in a time of plague they visited one another, and not only hazarded their lives, but actually lost them in their zeal to preserve the lives of others." We are not indeed to throw away our lives; we are not to expose them in a rash, reckless, imprudent manner; but when, in the discharge of duty, we are placed in a situation where life is exposed to danger, we are not to shrink from the duty, or to run away from it. Perhaps the following would embrace the principal instances of the duty here enjoined by the apostle:

(1.) We ought to have such love for the church that we should be willing to die for it, as a patriot is willing to die for his country.

(2.) We ought to have such love for Christians as to be willing to jeopard our lives to aid them--as in case of a pestilence or plague, or when they are in danger by fire, or flood, or foes.

(3.) We ought to have such love for the truth as to be willing to sacrifice our lives rather than deny it.

(4.) We ought to have such love for the cause of our Master as to be willing to cross oceans, and snows, and sands; to visit distant and barbarous regions, though at imminent risk of our lives, and though with the prospect that we shall never see our country again.

(5.) We ought to have such love for the church that we shall engage heartily and constantly in services of labour and self-sacrifice on its account, until, our work being done, exhausted nature shall sink to rest in the grave. In one word, we should regard ourselves as devoted to the service of the Redeemer, living or dying to be found engaged in his cause. If a case should actually occur where the question would arise whether a man would abandon his Christian brother or die, he ought not to hesitate; in all cases he should regard his life as consecrated to the cause of Sion and its friends. Once, in the times of primitive piety, there was much of this spirit in the world; how little, it is to be feared, does it prevail now!

(b) "Hereby" Jn 15:13, Rom 5:8 (*) "perceive" "Know"