Joh 3:16, Gal 1:4, 2:20, Eph 1:22, 1Ti 2:6, Tit 2:14 | Barnes | STEP | Verse 16. For God so loved . This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was earnestly desirous of their happiness. God hates wickedness, but he still desires the happiness of those who are sinful. He hates the sin, but loves the sinner . A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency ; when we desire simply their happiness , this is the love of benevolence . The world . All mankind. It does not mean any particular part of the world, but man as man --the race that had rebelled and that deserved to die. See . His love for the world, or for all mankind, in giving his Son, was shown by these circumstances: 1st. All the world was in ruin, and exposed to the wrath of God. 2nd. All men were in a hopeless condition. 3rd. God gave his Son. Man had no claim on him; it was a gift--an undeserved gift. 4th. He gave him up to extreme sufferings, even the bitter pains of death on the cross. 5th. It was for all the world. He tasted "death for every man," . He "died for all," . "He is the propitiation for the sins of the whole world," . That he gave . It was a free and unmerited gift. Man had no claim; and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, ; . It was the mere movement of love; the expression of eternal compassion, and of a desire that sinners should not perish forever. His only-begotten Son . . This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty--if this could or might be done--would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow. (n) "For God"

John 3:16

Verse 16. For God so loved. This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was earnestly desirous of their happiness. God hates wickedness, but he still desires the happiness of those who are sinful. He hates the sin, but loves the sinner. A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency; when we desire simply their happiness, this is the love of benevolence.

The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die. See Jn 6:33, 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:

1st. All the world was in ruin, and exposed to the wrath of God.

2nd. All men were in a hopeless condition.

3rd. God gave his Son. Man had no claim on him; it was a gift--an undeserved gift.

4th. He gave him up to extreme sufferings, even the bitter pains of death on the cross.

5th. It was for all the world. He tasted "death for every man," He 2:9. He "died for all," 2Cor 5:15. "He is the propitiation for the sins of the whole world," 1Jn 2:2.

That he gave. It was a free and unmerited gift. Man had no claim; and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Gal 1:4; Rom 8:32, Lk 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire that sinners should not perish forever.

His only-begotten Son. Jn 1:14. This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty--if this could or might be done--would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow.

(n) "For God" 1Jn 4:9

Galatians 1:4

Verse 4. Who gave himself for our sins. The reason why Paul so soon introduces this important doctrine, and makes it here so prominent, probably is, that this was the cardinal doctrine of the Christian religion, the great truth which was ever to be kept before the mind, and because this truth had been in fact lost sight of by them. They had embraced doctrines which tended to obscure it, or to make it void. They had been led into error by the Judaizing teachers, who held that it was necessary to be circumcised, and to conform to the whole Jewish ritual. Yet the tendency of all this was to obscure the doctrines of the gospel, and particularly the great truth that men can be justified only by faith in the blood of Jesus, Gal 5:4. Comp. Gal 1:6,7. Paul, therefore, wished to make this prominent--the very starting point in their religion; a truth never to be forgotten, that Christ gave himself for their sins, that he might deliver them from all the bad influences of this world, and from all the false systems of religion engendered in this world. The expression "who gave" τουδοντος is one that often occurs in relation to the work of the Redeemer, where it is represented as a gift, either on the part of God, or on the part of Christ himself. Jn 3:16. Comp. Jn 4:10, Rom 4:25, 2Cor 9:15, Gal 2:20, Eph 5:25, Tit 2:14. This passage proves,

(1.) that it was wholly voluntary on the part of the Lord Jesus. No one compelled him to come; no one could compel him. It is not too much to say, that God could not, and would not, COMPEL any innocent and holy being to undertake the great work of the atonement, and endure the bitter sorrows which were necessary to redeem man. God will compel the guilty to suffer, but he never will compel the innocent to endure sorrows, even in behalf of others. The whole work of redemption must be voluntary, or it could not be performed.

(2.) It evinced great benevolence on the part of the Redeemer. He did not come to take upon himself unknown and unsurveyed woes. He did not go to work in the dark. He knew what was to be done. He knew just what sorrows were to be endured--how long, how keen, how awful. And yet, knowing this, he came resolved and prepared to endure all those woes, and to drink the bitter cup to the dregs.

(3.) If there had not been this benevolence in his bosom, man must have perished for ever. He could not have saved himself; and he had no power or right to compel another to suffer in his behalf; and even God would not lay this mighty burden on any other, unless he was entirely willing to endure it. How much, then, do we owe to the Lord Jesus; and how entirely should we devote our lives to him who loved us, and gave himself for us! The word himself is rendered, by the Syriac, his life, (Naphshe) and this is in fact the sense of the Greek, that he gave his life for our sins, or that he died in our stead. He gave his life up to toil, tears, privation, sorrow, and death, that he might redeem us. The phrase, "for our sins," υπερτωναμαρτιωνημων, means the same as on account of; meaning, that the cause or reason why he gave himself to death was our sins; that is, he died because we are sinners, and because we could be saved only by his giving himself up to death. Many Mss., instead of υπερ, here read περι, ,but the sense is not materially varied. The Syriac translates it, "who gave himself instead of," by a word denoting that there was a substitution of the Redeemer in our place. The sense is, that the Lord Jesus became a vicarious offering, and died in the stead of sinners. It is not possible to express this idea more distinctly and unambiguously than Paul has done in this passage. Sin was the procuring cause of his death; to make expiation for sin was the design of his coming; and sin is pardoned and removed only by his substituted suffering.

That he might deliver us. The word here used εξεληται, properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might rescue or deliver us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, "this present evil world." The grand purpose was to rescue sinners from the dominion of this world, and separate them unto God.

This present evil world. See Jn 17:15,16. Locke supposes that by this phrase is intended the Jewish institutions, or the Mosaical age, in contradistinction from the age of the Messiah. Bloomfield supposes that it means "the present state of being, this life, filled as it is with calamity, sin, and sorrow; or, rather, the sin itself, and the misery consequent upon it." Rosenmuller understands by it, "the men of this age, Jews, who reject the Messiah; and Pagans, who are devoted to idolatry and crime." The word rendered world, αιων, means properly age, an indefinitely long period of time; then eternity, for ever. It then comes to mean the world, either present or future; and then the present world, as it is, with its cares, temptations, and desires; the idea of evil, physical and moral, being everywhere implied, (Robinson, Lex.,) Mt 13:22, Lk 16:8; Lk 20:34, Rom 12:2. Here it means the world as it is, without religion; a world of bad passions, false opinions, corrupt desires; a world full of ambition, and of the love of pleasure and of gold; a world where God is not loved or obeyed; a world where men are regardless of right, and truth, and duty; where they live for themselves, and not for God; in short, that great community, which in the Scriptures is called THE WORLD, in contradistinction from the kingdom of God. That world, that evil world, is full of sin; and the object of the Redeemer was to deliver us from that; that is, to effect a separation between his followers and that. It follows, therefore, that his followers constitute a peculiar community, not governed by the prevailing maxims, or influenced by the peculiar feelings of the people of this world. And it follows, also, that if there is not in fact such a separation, then the purpose of the Redeemer's death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.

According to the will of God, etc. Not by the will of man, or by his wisdom, but in accordance with the will of God. It was his purpose that the Lord Jesus should thus give himself; and his doing it was in accordance with his will, and was pleasing in his sight. The whole plan originated in the Divine purpose, and has been executed in accordance with the Divine will. If in accordance with his will, it is good, and is worthy of universal acceptation:

Galatians 2:20

Verse 20. I am crucified with Christ. In the previous verse, Paul had said that he was dead. In this verse he states what he meant by it, and shows that he did not wish to be understood as saying that he was inactive, or that he was literally insensible to the appeals made to him by other beings and objects. In respect to one thing he was dead; to all that was truly great and noble he was alive. To understand the remarkable phrase, "I am crucified with Christ," we may remark,

(1.) that this was the way in which Christ was put to death. He suffered on a cross, and thus became literally dead.

(2.) In a sense similar to this, Paul became dead to the law, to the world, and to sin. The Redeemer, by the death of the cross, became insensible to all surrounding objects, as the dead always are. He ceased to see and hear, and was as though they were not. Hie was laid in the cold grave, and they did not affect or influence him. So Paul says that he became insensible to the law as a means of justification; to the world; to ambition and the love of money; to the pride and pomp of life; and to the dominion of evil and hateful passions. They lost their power over him; they ceased to influence him.

(3.) This was with Christ, or by Christ. It cannot mean literally that he was put to death with him, for that is not true; but it means that the effect of the death of Christ on the cross was to make him dead to these things, in like manner as he, when he died, became insensible to the things of this busy world. This may include the following things:

(a) There was an intimate union between Christ and his people; so that what affected him, affected them. See Jn 15:5,6.

(b) The death of the Redeemer on the cross involved as a consequence the death of his people to the world and to sin. See Gal 5:24, 6:14. It was like a blow at the root of a vine or a tree, which would affect every branch and tendril; or like a blow at the head, which affects every member of the body.

(c) Paul felt identified with the Lord Jesus; and he was willing to share in all the ignominy and contempt which was connected with the idea of the crucifixion. He was willing to regard himself as one with the Redeemer. If there was disgrace attached to the manner in which he died, he was willing to share it with him. He regarded it as a matter to be greatly desired to be made just like Christ in all things, and even in the manner of his death. This idea he has more fully expressed in Php 3:10, "That I may know him, [that is, I desire earnestly to know him,] and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." See also Col 1:24, 1Pet 4:13.

Nevertheless I live. This expression is added, as in Gal 2:19, to prevent the possibility of mistake. Paul, though he was crucified with Christ, did not wish to be understood that he felt himself to be dead. He was not inactive; not insensible, as the dead are, to the appeals which are made from God, or to the great objects which ought to interest an immortal mind. He was still actively employed, and the more so from the fact that he was crucified with Christ. The object of all such expressions as this is to show that it was no design of the gospel to make men inactive, or to annihilate their energies. It was not to cause men to do nothing. It was not to paralyze their powers, or stifle their own efforts. Paul therefore says, "I am not dead. I am truly alive; and I live a better life than I did before." Paul was as active after conversion as he was before. Before, he was engaged in persecution; now, he devoted his great talents with as much energy, and with as untiring zeal, to the cause of the great Redeemer. Indeed, the whole narrative would lead us to suppose that he was more active and zealous after his conversion than he was before. The effect of religion is not to make one dead in regard to the putting forth of the energies of the soul. True religion never made one lazy man; it has converted many a man of indolence, and effeminacy, and self-indulgence, to a man actively engaged in doing good. If a professor of religion is less active in the service of God than he was in the service of the world--less laborious, and zealous, and ardent than he was before his supposed conversion--he ought to set it down as full proof that he is an utter stranger to true religion.

Yet not I. This also is designed to prevent misapprehension. In the previous clause he had said that he lived, or was actively engaged. But lest this should be misunderstood, and it should be inferred that he meant to say it was by his own energy or powers, he guards it, and says it was not at all from himself. It was by no native tendency; no power of his own; nothing that could be traced to himself, he assumed no credit for any zeal which he had shown in the true life. He was disposed to trace it all to another. He had ample proof in his past experience that there was no tendency in himself to a life of true religion, and he therefore traced it all to another.

Christ liveth in me. Christ was the source of all the life that he had. Of course this cannot be taken literally that Christ had a residence in the apostle; but it must mean that his grace resided in him; that his principles actuated him; and that he derived all his energy, and zeal, and life from his grace. The union between the Lord Jesus and the disciple was so close that it might be said the one lived in the other. So the juices of the vine are in each branch, and leaf, and tendril, and live in them and animate them; the vital energy of the brain is in each delicate nerve--no matter how small--that is found in any part of the human frame. Christ was in him, as it were, the vital principle. All his life and energy were derived from him.

And the life which I now live in the flesh. As I now live on the earth, surrounded by the cares and anxieties of this life. I carry the life-giving principles of my religion to all my duties and all my trials.

I live by the faith of the Son of God. By confidence in the Son of God, looking to him for strength, and trusting in his promises and in his grace.

Who loved me, etc. He felt under the highest obligation to him, from the fact that he had loved him, and given himself to the death of the cross in his behalf. The conviction of obligation on this account Paul often expresses. Rom 6:8, and Rom 6:9-11; Rom 8:35, and Rom 8:36-39; 2Cor 5:15. There is no higher sense of obligation than that which is felt towards the Saviour; and Paul felt himself bound, as we should, to live entirely to him who had redeemed him by his blood.

(a) "crucified with Christ" Gal 5:24, 6:14 (b) "liveth in me" 1Thes 5:10, 1Pet 4:2 (c) "gave himself" Jn 10:11, Eph 5:2

Ephesians 1:22

Verse 22. And hath put all things under his feet. 1Cor 15:27.

And gave him to be the head over all things. Appointed him to be the supreme Ruler.

To the Church. With reference to the church, or for its benefit and welfare. Jn 17:2. The universe is under his control and direction for the welfare of his people.

(1.) All the elements--the physical works of God--the winds and waves-- the seas and rivers---all are under him, and all are to be made tributary to the welfare of the church.

(2.) Earthly kings and rulers; kingdoms and nations are under his control. Thus far Christ has controlled all the wicked rulers of the earth, and they have not been able to destroy that church which he redeemed with his own blood.

(3.) Angels in heaven, with all their ranks and orders, are under his control with reference to the church. Heb 1:14. Comp. Mt 26:53.

(4.) Fallen angels are under his control, and shall not be able to injure or destroy the church. Mt 16:18. The church, therefore, is safe. All the great powers of heaven, earth, and hell, are made subject to its Head and King; and no weapon that is formed against it shall prosper.

1 Timothy 2:6

Verse 6. Who gave himself a ransom for all. This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all; and that the fact that he died for all, is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this, in relation to any of the race, is proof in relation to all. On the meaning of the phrase "he gave himself a ransom," Mt 20:28; Rom 3:26. On the fact that it was for "all," 2Cor 5:14.

To be testified in due time. Marg., a testimony. The Greek is, "the testimony in its own times," or in proper times-- τομαρτυριον καιροιςιδιοις. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that "the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world." See Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind--for Jews and gentiles; for all classes and conditions of men alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to heathens as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all men, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all. Rom 5:6, Gal 4:4.

Titus 2:14

Verse 14. Who gave himself for us. Eph 5:2.

That he might redeem us from all iniquity. The word here rendered redeem λυτροω, occurs only here and in Lk 24:21, 1Pet 1:18. The noun, however-- λυτρον, lutron, occurs in Mt 20:28, and Mk 10:45, where it is rendered ransom. See it explained Mt 20:28. It is here said that the object of his giving himself was to save his people from all iniquity. See this explained Mt 1:21.

And purify unto himself.

(1.) Purify them, or make them holy. This is the first and leading object. Heb 9:14.

(2.) Unto himself: that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory. 1Cor 6:19, 1Cor 6:20.

A peculiar people, 1Pet 2:9. The word here used (περιουσιος) occurs nowhere else in the New Testament. It means, properly, having abundance; and then one's own, what is special, or peculiar, (Rob. Lex.;) and here means that they were to be regarded as belonging to the Lord Jesus. It does not mean, as the word would seem to imply--and as is undoubtedly true--that they are to be a peculiar people in the sense that they are to be unlike others, or to have views and principles peculiar to themselves; but that they belong to the "Saviour" in contradistinction from belonging to themselves--"peculiar," or his own in the sense that a man's property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Christians should be unlike others in their manner of living, but that they belong to Christ as his redeemed people. From that it may indeed be inferred that they should be unlike others, but that is not the direct teaching of the passage.

Zealous of good works. As the result of their redemption; that is, this is one object of their having been redeemed. Eph 2:10.

(f) "gave himself" Eph 5:2 (g) "all iniquity" Ps 130:8 (h) "purity" Heb 9:14 (i) "peculiar" De 7:6, 1Pet 2:9 (k) "zealous" Eph 2:10