John 4:14

Verse 14. The water that I shall give him. Jesus here refers, without doubt, to his own teaching, his grace, his spirit, and to the benefits which come into the soul that embraces his gospel. It is a striking image, and especially in Eastern countries, where there are vast deserts, and often a great want of water. The soul by nature is like such a desert, or like a traveller wandering through such a desert. It is thirsting for happiness, and seeking it everywhere, and finds it not. It looks in all directions and tries all objects, but in vain. Nothing meets its desires. Though a sinner seeks for joy in wealth and pleasures, yet he is not satisfied. He still thirsts for more, and seeks still for happiness in some new enjoyment. To such a weary and unsatisfied sinner the grace of Christ is as cold waters to a thirsty soul.

Shall never thirst. He shall be satisfied with this, and will not have a sense of want, a distressing feeling that it is not adapted to him. He who drinks this will not wish to seek for happiness in other objects. Satisfied with the grace of Christ, he will not desire the pleasures and amusements of this world. And this will be for ever--in this world and the world to come. Whosoever drinketh of this--all who partake of the gospel--shall be for ever satisfied with its pure and rich joys.

Shall be in him. The grace of Christ shall be in his heart; or the principles of religion shall abide with him.

A well of water. There shall be a constant supply, an unfailing fountain; or religion shall live constantly with him.

Springing up. This is a beautiful image. It shall bubble or spring up like a fountain. It is not like a stagnant pool--not like a deep well, but like an ever-living fountain, that flows at all seasons of the year, in heat and cold, and in all external circumstances of weather, whether foul or fair, wet or dry. So religion always lives; and, amid all changes of external circumstances--in heat and cold, hunger and thirst, prosperity and adversity, life, persecution, contempt, or death--it still lives on, and refreshes and cheers the soul.

Into everlasting life. It is not temporary, like the supply of our natural wants; it is not changing in its nature; it is not like a natural fountain or spring of water, to play a while and then die away, as all natural springs will at the end of the world. It is eternal in its nature and supply, and will continue to live on for ever. We may learn here--

1st. That the Christian has a never-failing source of consolation adapted to all times and circumstances.

2nd. That religion has its seat in the heart, and that it should constantly live there.

3rd. That it sheds its blessings on a world of sin, and is manifest by a continual life of piety, like a constant flowing spring.

4th. That its end is everlasting life. It will continue for ever; and whosoever drinks of this shall never thirst, but his piety shall be in his heart a pure fountain springing up to eternal joy.

(g) "whosoever drinketh" Jn 6:35,58 (h) "I shall give him" Jn 17:2,3, Rom 6:23 (i) "in him a well" Jn 7:38

John 6:51

Verse 51. The bread that I will give is my flesh. That is, his body would be offered as a sacrifice for sin, agreeably to his declaration when he instituted the Supper: "This is my body which is broken for you," 1Cor 11:24.

Life of the world. That sinners might, by his atoning sacrifice, be recovered from spiritual death, and be brought to eternal life. The use of the word world here shows that the sacrifice of Christ was full, free, ample, and designed for all men, as it is said in 1Jn 2:2, "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse Jesus introduces the subject of his death and atonement. It may be remarked that in the language which he used the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means bread, in the Syriac and Arabic means also flesh.

(m) "my flesh" He 10:5,10,20 (n) "the life of the world" Jn 3:16

John 6:58

Verse 58. This is that bread, &c. This is the true bread that came down. The word "that" should not be in the translation.

Shall live for ever. Not on the earth, but in the enjoyments of a better world.

(v) "not as your fathers" Jn 6:49-51.

John 8:35

Verse 35. The servant abideth not, &c. The servant does not, of course, remain for ever, or till his death, with his master. If he is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. Pie is privileged with the right of remaining in the family. This takes place in common life. So said the Saviour to the Jews: "You, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your peculiar privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast off like an unfaithful slave." Comp. He 3:5,6.

Abideth not. Remains not, or has not the legal right to remain. He may at any time be rejected or sold.

In the house. In the family of his master.

For ever. During the whole time of his life.

The Son. The heir. He remains, and cannot be sold or cast off.

Ever. Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the property.

John 14:16

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

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

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

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

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

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

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

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

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

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

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

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

(o) "another Comforter" Jn 15:26

Romans 1:25

Verse 25. Who changed the truth of God. This is a repetition of the declaration in Rom 1:23, in another form. The phrase, "the truth of God," is a Hebrew phrase, meaning the true God. In such a ease, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the true God in opposition to idols, which are called false gods. There is but one real or true God, and all others are false.

Into a lie. Into idols, or false gods. Idols are not un frequently called falsehood and lies, because they are not true representations of God, Jer 13:25, Isa 28:15, Jer 10:14, Ps 40:4.

The creature. Created things, as the sun, moon, animals, etc.

Who is blessed for ever. It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See Rom 9:5, 2Cor 11:31, Gal 1:6. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reverence.

"The Mohammedans also borrowed this custom from the Jews,

and practise it to a great extent. Tholuk mentions an

Arabic manuscript, in the library at Berlin, which

contains an account of heresies in respect to Islamism,

and as often as the writer has occasion to mention the

name of a new heretical sect, he adds, 'God be exalted

above all which they say.'" Stuart.

Amen. This is a Hebrew word denoting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said; or his strong wish that what he had said might be--that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calculated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High. Comp. Ex 20:7.

(f) "truth of God into a lie" Amos 2:4. (1) "more" or, "rather"

Romans 9:5

Verse 5. Whose are the fathers. Who have been honoured with so illustrious an ancestry. Who are descended from Abraham, Isaac, etc. On this they highly valued themselves, and, in a certain sense, not unjustly. Comp. Mt 3:9.

Of whom. Of whose nation. This is placed as the crowning and most exalted privilege, that their nation had given birth to the long-expected Messiah, the hope of the world.

As concerning the flesh. So far as his human nature was concerned. The use of this language supposes that there was a higher nature, in respect to which he was not of their nation. Rom 1:3.

Christ came. He had already come; and it was their high honour that he was one of their nation.

Who is over all. This is an appellation that belongs only to the true God. It implies supreme Divinity; and is full proof that the Messiah is Divine. Much effort has been made to show that this is not the true rendering, but without success. There are no various readings in the Greek MSS. of any consequence; and the connexion here evidently requires us to understand this of a nature that is not "according to the flesh," i.e., as the apostle here shows, of the Divine nature.

God blessed for ever. This is evidently applied to the Lord Jesus; and it proves that he is Divine. If the translation is fairly made,--and it has never been proved to be erroneous,--it demonstrates that he is God as well as man. The doxology "blessed for ever" was usually added by the Jewish writers after the mention of the name God, as an expression of reverence. (See the various interpretations that have been proposed on this passage examined in Prof Stuart's Notes on this verse.)

(d) "fathers" Rom 11:28 (e) "as concerning" Lk 3:23 (f) "is over all" Jn 1:1

Romans 11:36

Verse 36. For of him, (εξαυτου) Comp. 1Cor 1:30, 8:6. This expression doubtless means, that he is the original Source and Fountain of all blessings. He is the Creator of all, the rich "Fountain from which all streams of existence take their rise." The design of this verse is to show that no creature has any claim on God. Jews and Gentiles must alike receive salvation on the ground of his mercy. So far from having a claim on God, the apostle here affirms that all things have come from him, and therefore all must be derived to us. Nothing has been produced by chance, or haphazard; nothing by created skill or might. All has been formed by God; and therefore he has a right to dispose of all.

And through him, (διαυτου). That is, by his immediate operating agency. The former expression, "of him," affirmed that he was the original Source of all things; this declares that all are by him, or through him, as their immediate cause. It is not merely by his plan or purpose; it is by his agency, by the direct exertion of his power in their creation and bestowment. By his power they are still directed and controlled. Human agency, therefore, could not lay him under any obligation. He does not need the aid of man; and he did not call in that aid in the creation and government of the world. He is the independent Creator and Lord, and on him none can have a claim.

To him, (ειςαυτον). This expression denotes the final cause, the reason or end for which all things were formed. It is to promote his honour and glory. It is to manifest his praise, or to give a proper putting forth of the glorious attributes of God; that the exceeding greatness, and goodness, and grandeur of his character might be evinced. It is not to promote his happiness, for he was eternally happy; not to add anything to him, for he is infinite; but that he might act as God, and have the honour and praise that is due to God. As this was the design of all things, so it followed that the bestowment of his favours must be in accordance with this--in such a way as to promote his glory; and not so as to consult the feelings or views of either Jews or Gentiles.

All things. The universe; the creation; or, still more particularly, the things of which the apostle is discoursing. He does not affirm that he is the author of sin, or of sinful thoughts; not that he creates evil, or that evil is designed to promote his glory. The apostle is not discoursing of these, but of his method of bestowing his favours; and he says that these are to be conferred in such a way as to promote his honour, and to declare the praise of him who is the original Source, the Creator and the Proprietor of all things.

To whom be glory. This ascription of praise is the appropriate close of the argumentative part of the epistle, as well as appropriate to the train of remarks into which the apostle had fallen. It expresses his hearty amen in concurrence with this view; the deep desire, of a pious man that all might be to God's glory and honour. He had not merely come to it by reasoning, but it was the sincere desire of his soul that it might be so. The Christian does not merely admit this doctrine; he is not merely driven to it by argument, but it finds a hearty response in his bosom. He rejoices in it; and sincerely desires that all may be to the honour of God. Sinners are often compelled by argument to admit it, but they do not love it. They would rejoice were it otherwise, and be glad if they were permitted rather to seek their own glory than that of the living God.

Glory. Praise, honour.

For ever. Not merely amid transitory events now, but ever onward to eternity. This will be the case. There never will be a time when the affairs of the universe shall not be conducted with reference to the glory of God. That honour and glory shall shine brighter and brighter, and all worlds shall be perfectly adapted to show his praise, and to evince his greatness, goodness, power, and love, for ever and ever. Thus let it be, is the language of every one that truly loves him.

(k) "of him" 1Cor 8:6, Col 1:16 (1) "whom" "Him" This closes the argumentative part of the epistle. From the close of this chapter we may make the following observations :--

1. God is infinitely wise, and just, and good. This is seen in all his plans and doings, and especially in the glorious plan of saving men.

2. It becomes man to be humble, he can see but few of the reasons of the doings of an infinite God. He is not qualified to sit in judgment on his plans. He is not fitted to arraign him. There is nothing more absurd than for a man to contend with God, or to find fault with his plans; and yet there is nothing more common. Man speaks, and thinks, and reasons on the great things pertaining to the Divine mind and plan, as if he were qualified to counsel the Being of infinite wisdom, and to arraign at the bar of his own reason the Being of infinite goodness.

3. It is our duty to be submissive to God. His plans may often require him to cross the path of our pleasures, or to remove some of our enjoyments. He tries us by requiring us to put confidence in him where we cannot see the reason of his doings, and to believe that he is qualified for universal empire. In all such cases it is our duty to submit to his will. Hie is seeking a grander and nobler object than our private good. He is seeking the welfare of a vast universe; and he best knows in what way that can be promoted.

4. God is the Creator and Proprietor of all things. It would be possible to prove this from his works. But his word unequivocally asserts it. He has formed, and he upholds, and he directs all things for his glory. He who formed all has a right to all. He who is the Source of life has the right to direct it, or to withdraw the gift. He on whom all depend has a right to homage and praise.

5. He has formed a universe that is eminently adapted to declare his glory. It evinces infinite power in its creation; and it is fitted to fill the mind with evergrowing wonder and gladness in its contemplation. The sacred writers were filled with rapture when they contemplated it; and all the discoveries of astronomy, and geology, and science in general, in modern times, are fitted to carry forward the wonder, and fill the lips with new expressions of praise. The universe is vast and grand enough to occupy the thoughts for ever. How little do we know of the wonders of his creation, even pertaining to this little world; to our own bodies and souls; to the earth, the ocean, the beast and the reptile, the bird and the insect; how much less of that amazing view of worlds and systems which modern astronomy has opened to our view-- the vast starry frame which the eye can penetrate for millions and millions of miles, and where it finds world piled on world, and system rising above system, in wonderful order and grandeur, and where the utmost power of the telescope can as yet find no bounds!

6. Equally true is this in his moral government. The system is such as to excite our wonder and praise. The creation and control of free, and active, and mighty minds, is as wonderful as the creation and control of matter, even the vast masses of the planetary systems. Creation is filled with minds. God has peopled the worlds with conscious, free, and active intelligences. The wonderful wisdom by which he controls them; the amazing moral power by which he guards and binds them to himself, by which he restrains and awes the rebellious; and the complete subjection by which he will bring all yet at his feet, is as much replete with wonder as the wisdom and skill by which he framed the heavens. To govern mind requires more wisdom and skill than to govern matter. To control angels and men evinces more glory than to roll the streams or the ocean, or than to propel and guide the planets. And especially is this true of the plan of salvation. That wondrous scheme is adapted to call forth eternal praise, and to show for ever the wisdom and mercy of God. Without such a plan, we cannot see how the Divinity could be fully manifested; with that, we see God as God, vast, grand, mighty, infinite; but still seeking to do good, and having power to enter any vast mass of iniquity, and to diffuse purity and peace over the face of an alienated and dying world.

7. The salvation of sinners is not to promote their own glory primarily, but that of God. "He is first, and he last; he is midst, and without end," in their salvation. God seeks his own honour, and seeks it by their return and their obedience. But if they will not promote his glory in that way, they must be made to promote it in their ruin.

8. It is the duty of men to seek the honour of this infinitely wise and holy God. It commends itself to every man's conscience. God has formed us all; and man can have no higher destiny and honour than to be permitted to promote and spread abroad through all the universe the knowledge of a Being whose character is infinitely lovely, whose government is right, and whose presence and favour will diffuse blessings of salvation and eternal peace on all the wide creation that will be obedient to his will.

[A.D. 57. depend has a right to homage and praise.

Romans 16:27

Verse 27. To God only wise. The apostle here resumes the doxology which had been interrupted by the parenthesis. The attribute of wisdom is here brought into view, because it had been particularly displayed in this plan which was now revealed. It evinced, in an eminent degree, the wisdom of God. That wisdom was evinced in devising the plan; in adapting it to the renewing of the heart; the justification of the sinner; his preservation, guidance, and sanctification; and in the manner in which the Divine attributes had all been seen to harmonize. All this the apostle had illustrated in the previous parts of the epistle; and now, full of the convictions of this wisdom, he desires that all the praise and honour should be to God. The tendency of the plan is to promote His glory. The obligation on all who are benefited by it is to give him praise.

Be glory. Praise; honour.

Through Jesus Christ. By means of the work which Jesus Christ has performed; through him now as Mediator and Intercessor in the heavens.

The subscription, "written to the Romans," etc., is evidently added by some other hand, but by whom is unknown. Paul assuredly would not write this to inform the Romans that it was sent by Phebe, whom he had just commended to their kindness. It has been shown, moreover, that no reliance is to be placed on any of the subscriptions to the epistles. Some of them are known to be false. By whom they were added is unknown. In this case, however, the fact which it states is correct, that it was written from Corinth, and sent by Phebe.

THE END

(m) "To God only wise" 1Timm 1:17, Jude 1:25

2 Corinthians 9:9

Verse 9. As it is written. Ps 112:9. The idea is, "in this way will the saying in the Scriptures be verified, or the promise confirmed." The psalmist is describing the character of the righteous man. One of his characteristics, he says, is, that he has scattered abroad, he has given liberally to the poor. On such a man a blessing is pronounced, (2Cor 9:1;) and one of the blessings will be that he shall be prospered. Some difficulty has been felt by commentators to see how the quotation here made sustains the position of Paul that the liberal man would be blessed of God, and would receive an increase according to his liberality. In order to this, they have supposed (see Doddridge, Bloomfield, and Clarke) that the word "righteousness" means the same as almsgiving, or that "he would always have something to bestow." But I would suggest that perhaps Paul quoted this, as quotations are frequently made in the Scriptures, where a passage was familiar, he quotes only a part of the passage, meaning that the whole passage confirms the point under consideration. Thus the whole passage in the Psalm is, "he hath dispersed; he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour;" that is, he shall be abundantly blessed with prosperity and with the favour of God. Thus the entire promise sustains the position of Paul, that the liberal man would be abundantly blessed. The phrase "he hath dispersed," (εσκορπισεν,) may refer either to the act of sowing, as a man scatters seed upon the earth; or there may be an allusion to the oriental custom of scattering money among an assembled company of paupers. Comp. Prov 11:24.

His righteousness, his deeds of beneficence.

Remaineth. In its fruits and consequences; that is, either in its effects on others, or on himself. It may mean that the sums so distributed will remain with him for ever, inasmuch as he will be supplied with all that is needful to enable him to do good to others. This interpretation accords with the connexion.

(a) "He hath" Ps 112:9
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