Joh 4:10, Rom 4:25, 2Cor 9:15, Gal 2:20, Eph 5:25, Tit 2:14 | Barnes | STEP | Verse 10. The gift of God . The word gift , here denotes favour . It may refer to Jesus himself , as the gift of God to the world, given to save men from death or it may refer to the opportunity then afforded her of seeking salvation. If thou knewest how favourable an opportunity God now gives thee to gain a knowledge of himself, &c. And who it is , &c. If thou knewest that the Messiah was speaking. Living water . The Jews used the expression living water to denote springs, fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. . This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak, . (e) "the gift of God" (f) "living water"

John 4:10

Verse 10. The gift of God. The word gift, here denotes favour. It may refer to Jesus himself, as the gift of God to the world, given to save men from death Jn 3:16, 2Cor 9:15 or it may refer to the opportunity then afforded her of seeking salvation. If thou knewest how favourable an opportunity God now gives thee to gain a knowledge of himself, &c. And who it is, &c. If thou knewest that the Messiah was speaking.

Living water. The Jews used the expression living water to denote springs, fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. Jn 4:14. This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak, Mt 12:34.

(e) "the gift of God" Eph 2:8 (f) "living water" Isa 12:3, 41:17,18, Jer 2:13, Zech 13:1, 14:8, Rev 22:17

Romans 4:25

Verse 25. Who was delivered. To death. Comp. Acts 2:23.

For our offences. On account of our crimes. He was delivered up to death in order to make expiation for our sins.

And was raised again. From the dead.

For our justification. In order that we may be justified. The word justification here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but but also the completion of the work--the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin. If it be asked how his resurrection contributes to our acceptance with God, we may answer,

(1.) It rendered his work complete. His death would have been unavailing, his work would have been imperfect, if he had not been raised up from the dead. He submitted to death as a sacrifice, and it was needful that he should rise, and thus conquer death and subdue our enemies, that the work which he had undertaken might be complete.

(2.) His resurrection was a proof that his work was accepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justification, therefore become sure, as it was for this that he had given himself up to death.

(3.) His resurrection is the main-spring of all out hopes, and of all our efforts to be saved. Life and immortality are thus brought to light, 2Ti 1:10. God "hath begotten us again to a lively hope, (a living, active, real hope) by the resurrection of Jesus Christ from the dead," 1Pet 1:3. Thus the fact that he was raised becomes the ground of hope that we shall be raised and accepted of God. The fact that he was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to be justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he may be raised up from death and the grave, and made immortal. There is no satisfactory proof that man can be thus raised up, but the resurrection of Jesus Christ. In that resurrection we have a pledge that all his people will rise. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him," 1Thes 4:14. "Because I live," said the Redeemer, "ye shall live also," Jn 14:19, 1Pet 1:21.

2 Corinthians 9:15

Verse 15. Thanks be unto God. Whitby supposes that this refers to the charitable disposition which they had manifested; and that the sense is, that God was to be adored for the liberal spirit which they were disposed, to manifest, and the aid which they were disposed to render to others. But this, it is believed, falls far below the design of the apostle. The reference is rather to the inexpressible gift which God had granted to them in bestowing his Son to die for them; and this is one of the most striking instances which occur in the New Testament, showing that the mind of Paul was full of this subject; and that wherever he began, he was sure to end with a reference to the Redeemer. The invaluable gift of a Saviour was so familiar to his mind, and he was so accustomed to dwell on that in his private thoughts, that the mind naturally and easily glanced on that whenever anything occurred that by the remotest allusion would suggest it. The idea is, "Your benefactions are indeed valuable; and for them, for the disposition which you have manifested, and for all the good which you will be enabled thus to accomplish, we are bound to give thanks to God. All this will excite the gratitude of those who shall be benefited. But how small is all this compared with the great gift which God has imparted in bestowing a Saviour! That is unspeakable. No words can express it, no language convey an adequate description of the value of the gift, and of the mercies which result from it."

His unspeakable gift. The word here used (ανεκδιηγητω) means, what cannot be related, unutterable. It occurs nowhere else in the New Testament. The idea is, that no words can properly express the greatness of the gift thus bestowed on man. It is higher than the mind can conceive; higher than language can express.

On this verse we may observe,

(1.) that the Saviour is a gift to men. So he is uniformly represented. See Jn 3:16, Gal 1:4, 2:20, Eph 1:22, 1Timm 2:6, Tit 2:14. Man had no claim on God. He could not compel him to provide a plan of salvation; and the whole arrangements the selection of the Saviour, the sending him into the world, and all the benefits resulting from his work, are all an undeserved gift to man.

(2.) This is a gift unspeakably great, whose value no language can express, no heart fully conceive. It is so because

(a.) of his own greatness and glory;

(b.) because of the inexpressible love which he evinced;

(c.) because of the unutterable sufferings which he endured;

(d.) because of the inexpressibly great benefits which result from his work. No language can do justice to this work in either of these respects; no heart in this world fully conceives the obligation which rests upon man in virtue of his work.

(3.) Thanks should be rendered to God for this. We owe him our highest praises for this. This appears,

(a.) because it was mere benevolence in God. We had no claim; we could not compel him to grant us a Saviour. The gift might have been withheld, and his throne would have been spotless. We owe no thanks where we have a claim; where we deserve nothing, then he who benefits us has a claim on our thanks.

(b.) Because of the benefits which we have received from him. Who can express this? All our peace and hope; all our comfort and joy in this life; all our prospect of pardon and salvation; all the offers, of eternal glory are to be traced to him. Man has no prospect of being happy when he dies, but in virtue of the "unspeakable gift" of God. And when he thinks of his sins, which may now be freely pardoned; when he thinks of an agitated and troubled conscience, which may now be at peace; when he thinks of his soul, which may now be unspeakably and eternally happy; when he thinks of the hell from which he is delivered, and of the heaven to whose eternal glories he may now be raised up by the gift of a Saviour, his heart should overflow with gratitude, and the language should be continually on his lips and in his heart, "THANKS BE UNTO GOD FOR HIS UNSPEAKABLE GIFT." Every other mercy should seem small compared with this; and every manifestation of right feeling in the heart should lead us to contemplate the source of it, and to feel, as Paul did, that all is to be traced to the unspeakable gift of God.

REMARKS on 2nd Corinthians Chapter 9

(1.) This chapter, with the preceding, derives special importance from the fact that it contains the most extended discussion of the principles of Christian charity which occurs in the Bible. No one can doubt that it was intended by the Redeemer that his people should be distinguished for benevolence. It was important, therefore, that there should be some portion of the New Testament where the principles on which charity should be exercised, and the motives by which Christians should be induced to give, should be fully stated. Such a discussion we have in these chapters; and they therefore demand the profound and prayerful attention of all who love the Lord Jesus.

(2.) We have here a striking specimen of the manner in which the Bible is written. Instead of abstract statements and systematic arrangement, the principles of religion are brought out in connexion with a case that actually occurred. But it follows that it is important to study attentively the Bible, and to be familiar with every part of it. In some part of the Scriptures, statements of the principles which should guide us in given circumstances will be found; and Christians should, therefore, be familiar with every part of the Bible.

(3.) These chapters are of special importance to the ministers of religion, and to all whose duty it is to press upon their fellow Christians the duty of giving liberally to the objects of benevolence. The principles on which it should be done are fully developed here. The motives which it is lawful to urge are urged here by Paul. It may be added, also, that the chapters are worthy of our profound study on account of the admirable tact and address which Paul evinces in inducing others to give. Well he knew human nature. Well he knew the motives which would influence others to give. And well he knew exactly how to shape his arguments and adapt his reasoning to the circumstances of those whom he addressed.

(4.) The summary of the motives presented in this chapter contains still the most important argument which can be urged to produce liberality. We cannot but admire the felicity of Paul in this address--a felicity not the result of craft and cunning, but resulting from his amiable feelings, and the love which he bore to the Corinthians and to the cause of benevolence. He reminds them of the high opinion which he had of them, and of the honourable mention which he had been induced to make of them, (2Cor 9:1,2;) he reminds them of the painful result to his own feelings and theirs if the collection should in any way fail, and it should appear that his confidence in them had been misplaced, (2Cor 9:3-5;) he refers them to the abundant reward which they might anticipate as the result of liberal benefactions, and of the fact that God loved those who gave cheerfully, (2Cor 9:6,7;) he reminds them of the abundant grace of God, who was able to supply all their wants and to give them the means to contribute liberally to meet the wants of the poor, (2Cor 9:8;) he reminds them of the joy which their liberality would occasion, and of the abundant thanksgiving to God which would result from it, (2Cor 9:12,13;) and he refers them to the unspeakable gift of God, Jesus Christ as an example, and an argument, and as urging the highest claims in them, 2Cor 9:15. "Who," says Doddridge, "could withstand the force of such oratory?" No doubt it was effectual in that case, and it should be in all others.

(5.) May the motives here urged by the apostle be effectual to persuade us all to liberal efforts to do good! Assuredly there is no less occasion for Christian liberality now than there was in the time of Paul. There are still multitudes of the poor who need the kind and efficient aid of Christians. And the whole world now is a field in which Christian beneficence may be abundantly displayed, and every land may and should experience the benefits of the charity to which the gospel prompts, and which it enjoins. Happy are they who are influenced by the principles of the gospel to do good to all men! Happy they who have any opportunity, to illustrate the power of Christian principle in this; any ability to alleviate the wants of one sufferer, or to do anything in sending that gospel to benighted nations which alone can save the soul from eternal death!

(6.) Let us especially thank God for his unspeakable gift, Jesus Christ. Let us remember that to him we owe every opportunity to do good; that it was because he came that there is any possibility of benefiting a dying world; and that all who profess to love him are bound to imitate his example, and to show their sense of their obligation to God for giving a Saviour. How poor and worthless are all our gifts compared with the great gift of God; how slight our expressions of compassion, even at the best, for our fellow-men, compared with the compassion which he has shown for us ! When God has given his Son to die for us, what should we not be willing to give that we may show our gratitude, and that we may benefit a dying world!

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 5:25

Verse 25. Husbands, love your wives. The duty of the wife is to obey; the right of the husband is to command. But the apostle would guard against the abuse of that right by enjoining the manifestation of such a spirit on the husband as would secure obedience on the part of the wife. He proceeds, therefore, to show that the husband, in all his intercourse with the wife, should manifest the same spirit which the Lord Jesus did towards the church; or, in other words, he holds up the conduct of the Redeemer towards the church as the model for a husband to imitate. If a husband wished a rule that would be short, simple, clear, and efficacious, about the manner in which he should regard and treat his wife, he could not find a better one than that here suggested.

Even as Christ loved the Church. This was the strongest love that has ever been evinced in this world. It follows, that a husband is in no danger of loving his wife too much, provided she be not loved more than God. We are to make the love which Christ had for the church the model.

And gave himself for it. Gave himself to die to redeem it. The meaning here is, that husbands are to imitate the Redeemer in this respect. As he gave himself to suffer on the cross to save the church, so we are to be willing to deny ourselves and to bear toil and trial, that we may promote the happiness of the wife. It is the duty of the husband to toil for her support; to provide for her wants; to deny himself of rest and ease, if necessary, in order to attend on her in sickness; to go before her in danger; to defend her if she is in peril; and to be ready to die to save her. Why should he not be? If they are shipwrecked, and there is a single plank on which safety can be secured, should he not be willing to place her on that, and see her safe at all hazards to himself? But there may be more implied in this than that a man is to toil, and even to lay down his life for the welfare of his wife. Christ laid down his life to save the church; and a husband should feel that it should be one great object of his life to promote the salvation of his wife. He is bound so to live as not to interfere with her salvation, but so as to promote it in every way possible. He is to furnish her all the facilities that she may need, to enable her to attend on the worship of God; and to throw no obstacles in her way. He is to set her the example; to counsel her if she needs counsel; and to make the path of salvation as easy for her as possible. If a husband has the spirit and self-denial of the Saviour, he will regard no sacrifice too great if he may promote the salvation of his family.

(*) "gave himself" "gave up himself"

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