Joh 17:2, Rom 14:9, Eph 1:20-21, Heb 2:8, 1Pe 3:22, Rev 11:15 | Barnes | STEP | Verse 2. As thou hast given him power . It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. . All flesh . All men, . That he should give eternal life . . To as many as thou hast given him . . To all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of his plan was that the atonement of Christ should not be in vain. Hence he promised him that he should see of the travail of his soul and should be satisfied ( ); and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would apply this great work to them. It is to be observed here that the Saviour in this prayer makes an important distinction between "all flesh" and those who were "given him." He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, and so far restrained by his power, that they will not be able to prevent his bestowing redemption on those were given him--that is, all who will believe on him. Long ago, if they had been able, they would have banished religion from the world; but they are under the power of Christ, and it is his purpose that there shall be "a seed to serve him," and that "the gates of hell shall not prevail" against his church. Men who oppose the gospel should therefore feel that they cannot prevent the salvation of Christians, and should be alarmed lest they be found "fighting against God." (b) "that he should give"

John 17:2

Verse 2. As thou hast given him power. It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. Mt 28:18,19.

All flesh. All men, Mt 24:22, Lk 3:6.

That he should give eternal life. Jn 5:24.

To as many as thou hast given him. Jn 10:16, 6:37. To all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of his plan was that the atonement of Christ should not be in vain. Hence he promised him that he should see of the travail of his soul and should be satisfied (Isa 53:11); and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would apply this great work to them. It is to be observed here that the Saviour in this prayer makes an important distinction between "all flesh" and those who were "given him." He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, and so far restrained by his power, that they will not be able to prevent his bestowing redemption on those were given him--that is, all who will believe on him. Long ago, if they had been able, they would have banished religion from the world; but they are under the power of Christ, and it is his purpose that there shall be "a seed to serve him," and that "the gates of hell shall not prevail" against his church. Men who oppose the gospel should therefore feel that they cannot prevent the salvation of Christians, and should be alarmed lest they be found "fighting against God."

(b) "that he should give" Jn 5:27, 16:24

Romans 14:9

Verse 9. For to this end. For this purpose or design. The apostle does not say that this was the only design of his death, but that it was a main purpose, or an object which he had distinctly in view. This declaration is introduced in order to confirm what he had said in the previous verse, that in all circumstances we are the Lord's. This he shows by the fact that Jesus died in order that we might be his,

And rose. This expression is rejected by most modern critics. It is wanting in many manuscripts, and has been probably introduced in the text from the margin.

And revived. There is also a variation in the Greek in this place, but not so great as to change the sense materially. It refers to his resurrection, and means that he was restored to life in order that he might exercise dominion over the dead and the living.

That he might be Lord. Greek, That he might rule over. The Greek word used here implies the idea of his being proprietor or owner, as well as ruler. It means, that he might exercise entire dominion over all, as the sovereign Lawgiver and Lord.

Both of the dead. That is, of those who are deceased, or who have gone to another state of existence. This passage proves that those who die are not annihilated; that they do not cease to be conscious; and that they still are under the dominion of the Mediator. Though their bodies moulder in the grave, yet the spirit lives, and is under his control. And though the body dies and returns to its native dust, yet the Lord Jesus is still its Sovereign, and shall raise it up again. "God our Redeemer lives;

And often from the skies

Looks down and watches all our dust,

Till he shall bid it rise."

It gives an additional sacredness to the grave when we reflect that the tomb is under the watchful care of the Redeemer. Safe in his hands, the body may sink to its native dust with the assurance that in his own time he will again call it forth, with renovated and immortal powers, to be for ever subject to his will. With this view, we can leave our friends with confidence in his hands when they die, and yield our own bodies cheerfully to the dust when he shall call our spirits hence. But it is not only over the body that his dominion is established. This passage proves that the departed souls of the saints are still subject to him. Comp. Mt 22:32, Mk 12:27. He not only has dominion over those spirits, but he is their Protector and Lord. They are safe under his universal dominion. And it does much to alleviate the pains of separation from pious, beloved friends, to reflect that they depart still to love and serve the same Saviour in perfect purity, and unvexed by infirmity and sin. Why should we wish to recall them from his perfect love in the heavens to the poor and imperfect service which they would render if in the land of the living?

And living. To the redeemed, while they remain in this life. He died to purchase them to himself, that they might become his obedient subjects; and they are bound to yield obedience by all the sacredness and value of the price which he paid, even his own precious blood. Comp. 1Cor 6:20, "For ye are bought with a price; therefore glorify God in your body and in your spirit, which are God's;" Rom 7:23, Rev 14:4, (Greek, bought;) 1Pet 2:9, (Greek, purchased.) If it be asked how this dominion over the dead and the living is connected with the death and resurrection of the Lord Jesus, we may reply,

(1.) that it is secured over Christians from the fact that they are purchased or ransomed by his precious blood; and that they are bound by this sacred consideration to live to him. This obligation every Christian feels, (1Pet 1:18) and its force is continually resting on him. It was by the love of Christ that he was ever brought to love God at all; and his deepest and tenderest obligations to live to him arise from this source, 2Cor 5:14,15

(2.) Jesus, by his death and resurrection, established a dominion over the grave. He destroyed him that had the power of death, (Heb 2:14) and triumphed over him, Col 2:15. Satan is a humbled foe; and his sceptre over the grave is wrested from his hands. When Jesus rose, in spite of all the power of Satan and of men, he burst the bands of death, and made an invasion on the dominions of the dead, and showed that he had power to control all.

(3.) This dominion of the Lord Jesus is felt by the spirits on high. They are subject to him because he redeemed them, Rev 5:9.

(4.) It is often revealed in the Scriptures that dominion was to be given to the Lord Jesus as the reward of his sufferings and death. Jn 17:2; also Jn 17:4,5, 5:26-29 Php 2:5-11, Eph 1:20,21, Heb 2:9,10, 12:2. The extent of his dominion as Mediator is affirmed, in this place, only to be over the dead and the living; that is, over the human race. Other passages of the Scripture, however, seem to imply that it extends over all worlds.

(p) "For to this end" Php 2:9-11.

Ephesians 1:20-21

Verse 20. Which he wrought in Christ. Which he exerted in relation to the Lord Jesus when he was dead. The power which was then exerted was as great as that of creation. It was imparting life to a cold and "mangled" frame. It was to open again the arteries and veins, and teach the heart to beat and the lungs to heave. It was to diffuse vital warmth through the rigid muscles, and to communicate to the body the active functions of life. It is impossible to conceive of a more direct exertion of power than in raising up the dead; and there is no more striking illustration of the nature of conversion than such a resurrection.

And set him at his own right hand. The idea is, that great power was displayed by this, and that a similar exhibition is made when man is renewed and exalted to the high honour of being made an heir of God. On the fact that Jesus was received to the right hand of God, Mk 16:19 Acts 2:33.

In the heavenly places. Eph 1:3. The phrase here evidently means in heaven itself.

(a) "raised him from the dead" Acts 2:24,32 Verse 21. Far above all principality. The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honour. Comp. Php 2:9, Col 2:10. In this beautiful and most important passage, the apostle labours for words to convey the greatness of his conceptions, and uses those which denote the highest conceivable dignity and glory. The main idea is, that God had manifested great power in thus exalting the Lord Jesus, and that similar power was exhibited in raising up the sinner from the death of sin to the life and honour of believing. The work of religion throughout was a work of power; a work of exalting and honouring the dead, whether dead in sin or in the grave; and Christians ought to know the extent and glory of the power thus put forth in their salvation. The word rendered "far above"-- υπερανω--is a compound word, meaning high above, or greatly exalted. He was not merely above the ranks of the heavenly beings, as the head; he was not one of their own rank, placed by office a little above them, but he was infinitely exalted over them, as of different rank and dignity. How could this be if he were a mere man, or if he were an angel? The word rendered "principality" --αρχης--means, properly, the beginning; and then the first, the first place, power, dominion, pre-eminence, rulers, magistrates, etc. It may refer here to any rank and power, whether among men or angels, and the sense is, that Christ is exalted above all.

And power. It is not easy to distinguish between the exact meaning of the words which the apostle here uses. The general idea is, that Christ is elevated above all ranks of creatures, however exalted, and by whatever name they may be known. As in this he refers to the "world that is to come," as well as this world, it is clear that there is a reference here to the ranks of the angels, and probably he means to allude to the prevailing opinion among the Jews, that the angels are of different orders. Some of the Jewish rabbis reckon four, others ten orders of angels, and they presume to give them names according to their different ranks and power. But all this is evidently the result of mere fancy. The Scriptures hint, in several places, at a difference of rank among the angels, but the sacred writers do not go into detail. It may be added that there is no improbability in such a subordination, but it is rather to be presumed to be true. The creatures of God are not made alike; and difference of degree and rank, as far as our observation extends, everywhere prevails. On this verse Rom 8:38.

Dominion. Gr., Lordship.

And every name that is named. Every creature of every rank.

Not only in this world. Not only above all kings, and princes, and rulers of every grade and rank on earth

But also in that which is to come. This refers undoubtedly to heaven. The meaning is, that he is supreme over all.

(b) "above all principality" Php 2:9

Hebrews 2:8

Verse 8. Thou hast put all things in subjection, etc. Ps 8:6. That is, all things are put under the control of man, or, thou hast given him dominion over all things.

For in that he put all in subjection. The meaning of this is, that "the fair interpretation of the passage in the Psalm is, that the dominion of man, or of human nature over the earth, was to be absolute and total. Nothing was to be excepted. But this is not now the fact in regard to man in general, and can be true only of human nature in the person of the Lord Jesus. There the dominion is absolute and universal." The point of the argument of the apostle may be this:--"It was the original appointment (Gen 1:26) that man should have dominion over this lower world, and be its absolute lord and sovereign. Had he continued in innocence, this dominion would have been entire and perpetual. But he fell, and we do not now see him exerting this dominion. What is said of the dominion of man can be true only of human nature in the person of the Lord Jesus, and there it is completely fulfilled."

But now we see not yet all things put under him. That is, "It is not now true that all things are subject to the control of man. There is indeed a general dominion over the works of God, and over the inferior creation. But the control is not universal. A large part of the animal creation rebels, and is brought into subjection only with difficulty. The elements are not entirely under his control; the tempest and the ocean rage; the pestilence conveys death through city and hamlet; the dominion of man is a broken dominion. His government is an imperfect government. The world is not yet put wholly under his dominion, but enough has been done to constitute a pledge that it will yet be done. It will be fully accomplished only in him who sustains our nature, and to whom dominion is given over the worlds."

(a) "now we see" 1Cor 15:24

1 Peter 3:22

Verse 22. Who is gone into heaven. Acts 1:9. And is on the right hand of God. Mk 16:19.

Angels and authorities and powers being made subject unto him Eph 1:20,21. The reason why the apostle here adverts to the fact that the Lord Jesus is raised up to the right hand of God, and is so honoured in heaven, seems to have been to encourage those to whom he wrote to persevere in the service of God, though they were persecuted. The Lord Jesus was in like manner persecuted. He was reviled, and rejected, and put to death. Yet he ultimately triumphed, he was raised from the dead, and was exalted to the highest place of honour in the universe. Even so they, if they did not faint, might hope to come off in the end triumphant. As Noah, who had been faithful and steadfast when surrounded by a scoffing world, was at last preserved by his faith from ruin, and as the Redeemer, though persecuted and put to death, was at last exalted to the right hand of God, so would it be with them if they bore their trials patiently, and did not faint or fail in the persecutions which they endured.

In view of the exposition in 1Pet 3:1,2, we may remark,

(1.) that it is our duty to seek the conversion and salvation of our impenitent relatives and friends. All Christians have relatives and friends who are impenitent; it is a rare thing that some of the members of their own families are not so. In most families, even Christian families, there is a husband or a wife, a father or a mother, a or daughter, a brother or sister, who is not converted. To all they who are Christians owe important duties, and there is none more important than that of seeking their conversion. That this is a duty is clearly implied in this passage in reference to a wife, and for the same reason it is a duty in reference to all other persons. It may be further apparent from these considerations:

(a.) It is an important part of the business of all Christians to seek the salvation of others. This is clearly the duty of ministers of the gospel; but it is no less the duty of all who profess to be followers of the Saviour, and to take him as their example and guide. Comp. Jas 5:19,20.

(b.) It is a duty peculiarly devolving on those who have relatives who are unconverted, on account of the advantages which they have for doing it. They are with them constantly; they have their confidence and affection; they can feel more for them than any one else can; and if they are not concerned for their salvation, they cannot hope that any others will be.

(c.) It is not wholly an improper motive to seek their salvation from the happiness which it would confer on those who are already Christians. It is not improper that a wife should be stimulated to desire the conversion of her husband from the increased enjoyment which she would have if her partner in life were united with her in the same hope of heaven, and from the pleasure which it would give to enjoy the privilege of religious worship in the family, and the aid which would be furnished in training up her children in the Lord. A Christian wife and mother has important duties to perform towards her children; it is not improper that in performing those duties she should earnestly desire the co-operation of her partner in life.

(2.) Those who have impenitent husbands and friends should be encouraged in seeking their conversion. It is plainly implied 1Pet 3:1,2 that it was not to be regarded as a hopeless thing, but that in all cases they were to regard it as possible that unbelieving husbands might be brought to the knowledge of the truth. If this is true of husbands, it is no less true of other friends. We should never despair of the conversion of a friend as long as life lasts, however far he may be from the path of virtue and piety. The grounds of encouragement are such as these:

(a.) You have an influence over them which no other one has; and that influence may be regarded as capital, which will give you great advantages in seeking their conversion.

(b.) You have access to them at times when their minds are most open to serious impressions. Every man has times when he may be approached on the subject of religion; when he is pensive and serious; when he is disappointed and sad; when the affairs of this world do not go well with him, and his thoughts are drawn along to a better. There are times in the life of every man when he is ready to open his mind to a friend on the subject of religion, and when he would be glad of a word of friendly counsel and encouragement. It is much to have access to a man at such times.

(c.) If all the facts were known which have occurred, there would be no lack of encouragement to labour for the conversion of impenitent relatives and friends. Many a husband owes his salvation to the persevering solicitude and prayers of a wife; many a son will enter heaven because a mother never ceased to pray for his salvation, even when to human view there seemed no hope of it.

(3.) We may learn 2Pet 3:1,2 what are the principal means by which we are to hope to secure the conversion and salvation of impenitent friends. It is to be mainly by a pure life; by a holy walk; by a consistent example. Conversation, properly so called, is not to be regarded as excluded from those means, but the main dependence is to be on a holy life. This is to be so, because

(a.) most persons form their notions of religion from what they see in the lives of its professed friends. It is not so much what they hear in the pulpit, for they regard preaching as a mere professional business, by which a man gets a living; not so much by books in defence and explanation of religion, for they seldom or never read them; not by what religion enabled the martyrs to do, for they may have scarcely heard the names of even the most illustrious of the martyrs; but by what they see in the walk and conversation of those who profess to be Christians, especially of those who are their near relations. The husband is forming his views of religion constantly from what he sees on the brow and in the eye of his professedly Christian wife; the brother from what he sees in his sister; the child from what he sees in the parent.

(b.) Those who profess to be Christians have an opportunity of showing the power of religion in a way which is superior to any abstract argument. It controls their temper; it makes them kind and gentle; it sustains them in trial; it prompts them to deeds of benevolence; it disposes them to be contented, to be forgiving, to be patient in the reverses of life. Every one may thus be always doing something to make an impression favourable to religion on the minds of others. Yet it is also true that much may be done, and should be done for the conversion of others, by conversation properly so called, or by direct address and appeal. There is nothing, however, which requires to be managed with more prudence than conversation with those who are not Christians, or direct efforts to lead them to attend to the subject of religion. In regard to this it may be observed,

(a.) that it does no good to be always talking with them. Such a course only produces disgust.

(b.) It does no good to talk to them at unseasonable and improper times. If they are specially engaged in their business, and would not like to be interrupted--if they are in company with others, or even with their family--it does little good to attempt a conversation with them. It is "the word that is fitly spoken that is like apples of gold in pictures of silver," Prov 25:11.

(c.) It does no good to scold them on the subject Of religion, with a view to make them Christians. In such a case you show a spirit the very reverse of that religion which you are professedly endeavouring to persuade them to embrace.

(d.) All conversation with impenitent sinners should be kind, and tender, and respectful. It should be addressed to them when they will be disposed to listen; usually when they are alone; and especially when from trials or other causes they may be in such a state of mind that they will be willing to listen. It may be added, that impenitent sinners are much more frequently in such a state of mind than most Christians suppose, and that they often wonder that their Christian friends do not speak to them about the salvation of the soul.

From the exposition given of the important 1Pet 3:18-21, we may derive the following inferences:--

(1.) The pre-existence of Christ. If he preached to the antediluvians in the time of Noah, he must have had an existence at that time.

(2.) His divinity. If he was "quickened" or restored to life by his own exalted nature, he must be Divine; for there is no more inalienable attribute of the Deity than the power of raising the dead.

(3.) If Christ preached to the heathen world in the time of Noah, for the same reason it may be regarded as true that all the messages which are brought to men, calling them to repentance, in any age or country, are through him. Thus it was Christ who spake by the prophets and by the apostles; and thus he speaks now by his ministers.

(4.) If this interpretation is well-founded, it takes away one of the strongest supports of the doctrine of purgatory. There is no stronger passage of the Bible in support of this doctrine than the one before us; and if this does not countenance it, it may be safely affirmed that it has not a shadow of proof in the sacred Scriptures.

(5.) It follows that there is no hope or prospect that the gospel will be preached to those who are lost. This is the only passage in the Bible that could be supposed to teach any such doctrine; and if the interpretation above proposed be correct, this furnishes no ground of belief that if a man dies impenitent he will ever be favoured with another offer of mercy. This interpretation also accords with all the other representations in the Bible. "As the tree falleth, so it lies." "He that is holy, let him be holy still; and he that is filthy, let him be filthy still." All the representations in the Bible lead us to suppose that the eternal destiny of the soul after death is fixed, and that the only change which can ever occur in the future state is that which will be produced by DEVELOPEMENT: the developement of the principles of piety in heaven; the developement of the principles of evil in hell.

(6.) It follows, that if there is not a place of purgatory in the future world, there is a place of punishment. If the word prison, in the passage before us, does not mean purgatory, and does not refer to a detention with a prospect or possibility of release, it must refer to detention of another kind, and for another purpose, and that can be only with reference "to the judgment of the great day," 2Pet 2:14, Jude 1:6. From that gloomy prison there is no evidence that any have been, or will be, released.

(7.) Men should embrace the gospel at once. Now it is offered to them; in the future world it will not be. But even if it could be proved that the gospel would be offered to them in the future world, it would be better to embrace it now. Why should men go down to that world to suffer long before they become reconciled to God? Why choose to taste the sorrows of hell before they embrace the offers of mercy? Why go to that world of woe at all? Are men so in love with suffering and danger that they esteem it wise to go down to that dark prison-house, with the intention or the hope that the gospel may be offered to them there, and that when there they may be disposed to embrace it? Even if it could be shown, therefore, that they might again hear the voice of mercy and salvation, how much wiser would it be to hearken to the voice now, and become reconciled to God here, and never experience in any way the pangs of the second death! But of any such offer of mercy in the world of despair, the Bible contains no intimation; and he who goes to the eternal world unreconciled to God, perishes for ever. The moment when he crosses the line between time and eternity, he goes for ever beyond the boundaries of hope.

(a) "angels" Eph 1:21

Revelation of John 11:15

Verse 15. And the seventh angel sounded. Rev 8:2,; Rev 8:6, Rev 8:7. This is the last of the trumpets, implying, of course, that under this the series of visions was to end, and that this was to introduce the state of things under which the affairs of the world were to be wound up. The place which this occupies in the order of time, is when the events pertaining to the colossal Roman power--the fourth kingdom of Daniel (Daniel chapters 2-7)--should have been completed, and when the reign of the saints (Dan 7:9-14,27-28) should have been introduced. This, both in Daniel and in John, is to occur when the mighty power of the Papacy shall have been overthrown, at the termination of the twelve hundred and sixty years of its duration. Dan 7:25. In both Daniel and John the termination of that persecuting power is the commencement of the reign of the saints; the downfall of the Papacy, the introduction of the kingdom of God, and its establishment on the earth.

And there were great voices in heaven. As of exultation and praise. The grand consummation had come, the period so long anticipated and desired when God should reign on the earth had arrived, and this lays the foundation for joy and thanksgiving in heaven.

The kingdoms of this world. The modern editions of the New Testament (see Tittmann and Hahn) read this in the singular number--"The kingdom of this world has become," etc. According to this reading, the meaning would be, either that the sole reign over this world had become that of the Lord Jesus; or, more probably, that the dominion over the earth had been regarded as one in the sense that Satan had reigned over it, but had now become the kingdom of God; that is, that "the kingdoms of this world are many, considered in themselves; but in reference to the sway of Satan, there is only one kingdom ruled over by the 'god of this world.' "--Professor Stuart. The sense is not materially different whichever reading is adopted; though the authority is in favour of the latter.--Wetstein. According to the common reading, the sense is, that all the kingdoms of the earth, being many in themselves, had been now brought under the one sceptre of Christ; according to the other, the whole world was regarded as in fact one kingdom--that of Satan--and the sceptre had now passed from his hands into those of the Saviour.

The kingdoms of our Lord. Or, the kingdom of our Lord, according to the reading adopted in the previous part of the verse. The word Lord here evidently has reference to God as such --represented as the original source of authority, and as giving the kingdom to his Son. Dan 7:13-14; compare Ps 2:8. The word Lord--κυριος--implies the notion of possessor, owner, sovereign, supreme ruler--and is thus properly given to God. See Mt 1:22, 5:33, Mk 5:19, Lk 1:6,28, Acts 7:33, Heb 8:2,10 Jas 4:15, al saep.

And of his Christ. Of his anointed; of him who is set apart as the Messiah, and consecrated to this high office. Mt 1:1. He is called "his Christ," because he is set apart by him, or appointed by him to perform the work appropriate to that office on earth. Such language as that which occurs here is often employed, in which God and Christ are spoken of as, in some respects, distinct--as sustaining different offices, and performing different works. The essential meaning here is, that the kingdom of this world had now become the kingdom of God under Christ; that is, that that kingdom is administered by the Son of God.

And he shall reign for ever and ever. A kingdom is commenced which shall never terminate. It is not said that this would be on the earth; but the essential idea is, that the sceptre of the world had now, after so long a time, come into his hands never more to pass away. The fuller characteristics of this reign are stated in a subsequent part of this book, (chapters 20-22) What is here stated is in accordance with all the predictions in the Bible. A time is to come when, in the proper sense of the term, God is to reign on the earth; when his kingdom is to be universal; when his laws shall be everywhere recognised as binding; when all idolatry shall come to an end; and when the understandings and the hearts of men everywhere shall bow to his authority. Compare Ps 2:8, Isa 9:7, 11:9, 45:22 Psalms 60 Dan 2:35,44,45, 7:13-14,27-28, Zech 14:9, Mal 1:11, Lk 1:33. On. this whole subject, see the very ample illustrations and proofs in Barnes on "Da 2:44-45; 7:13-14,27,28" and Barnes on chapters 20-22.

(a) "seventh angel" Rev 10:7 (b) "kingdoms" Rev 12:10 (c) "he shall" Dan 2:44, 7:14,18,27