Joh 6:28, Rom 3:22, 2Cor 4:10, Eph 4:18, Col 2:11 | Barnes | STEP | Verse 28. What shall we do, that we might work the world's of God? That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do--by their works . The idea of doing something. to merit salvation is one of the last that the sinner ever surrenders.

John 6:28

Verse 28. What shall we do, that we might work the world's of God? That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do--by their works. The idea of doing something. to merit salvation is one of the last that the sinner ever surrenders.

Romans 3:22

Verse 22. Even the righteousness of God. The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers makes it plain that the phrase so often used by him, "righteousness of God," does not refer to an attribute of God, but to his plan of making men righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding men as righteous through their belief in Jesus Christ.

By faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the expression, Mk 11:22, "Have the faith of God," (margin,) means, have faith in God. So Acts 3:16, the "faith of his name," (Greek,) means, faith in his name. So Gal 2:20, the "faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith, Mk 16:16.) God has promised that they who believe in Christ shah be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.

Unto all and upon all. It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, "unto all"--ειςπαντας--may denote that this plan of justification has come (Luther) unto all men, to Jews and Gentiles; i.e. that it has been provided for them and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all"--επιπαντας--may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere face that the announcement had come to all. The apostle adds, therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, "upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin. Comp. Isa 64:6, also Php 3:9.

For there is no difference. That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of men; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.

(a) "faith of Jesus Christ" Rom 5:1

2 Corinthians 4:10

Verse 10. Always bearing about in the body. The expression here used is designed to show the great perils to which Paul was exposed. And the idea is, that he had on his body the marks, the stripes and marks of punishment and persecution, which showed that he was exposed to the same violent death which the Lord Jesus himself endured. Comp. Gal 6:17: "I bear in my body the marks of the Lord Jesus." It is a strong energetic mode of expression, to denote the severity of the trials to which he was exposed; and the meaning is, that his body bore the marks of his being exposed to the same treatment as the Lord Jesus was; and evidence that he was probably yet to die in a similar manner under the hands of persecutors. Comp. Col 1:24.

The dying of the Lord Jesus. The death; the violent death. A death similar to that of the Lord Jesus. The idea is, that he was always exposed to death, and always suffering, in a manner that was equivalent to dying. The expression is parallel to what he says in 1Cor 15:31, "I die daily;" and in 2Cor 11:23, where he says, "in deaths oft." It does not mean that he bore about literally the dying of the Lord Jesus, but that he was exposed to a similar death, and had marks on his person which showed that he was always exposed to the same violent death. This did not occur once only, or at distant intervals, but it occurred constantly; and wherever he was, it was still true that he was exposed to violence, and liable to suffer in the same manner that the Lord Jesus did.

That the life also of Jesus, etc. This passage has received, a considerable variety of interpretation. Grotius renders it, "Such a life as was that of Christ, immortal, blessed, heavenly." Locke, "That also the life of Jesus, risen from the dead, may be made manifest by the energy that accompanies my preaching in this frail body." Clarke supposes that it means, that he might be able in this manner to show that Christ was risen from the dead. But perhaps Paul does not refer to one single thing in the life of the Lord Jesus, but means that he did this in order that in all things the same life, the same kind of living which characterized the Lord Jesus, might be manifested in him or that he resembled him in his sufferings and trials, in order that in all things he might have the same life in his body. Perhaps, therefore, it may include the following things as objects at which the apostle aimed:

(1.) A desire that his life might resemble that of the Lord Jesus. That there might be the same self-denial; the same readiness to suffer; the same patience in trials; the same meekness, gentleness, zeal, ardour, love to God, and love to men evinced in his body, which was in that of the Lord Jesus. Thus understood, it means that he placed the Lord Jesus before him as the model of his life; and deemed it an object to be attained, even by great self-denial and sufferings, to be conformed to him.

(2.) A desire to attain to the same life in the resurrection which the Lord Jesus had attained to. A desire to be made like him; and that in his body, which bore about the dying of the Lord Jesus, he might again live after death as the Lord Jesus did. Thus understood, it implies an earnest wish to attain to the resurrection of the dead, and accords with what he says in Php 3:8-11, which may perhaps be considered as Paul's own commentary on this passage, which has been so variously and so little understood by expositors: "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." Comp. Col 1:24. It intimates Paul's earnest desire and longing to be made like Christ in the resurrection, (comp. Php 3:21;) his longing to rise again in the last day, (comp. Acts 26:7;) his sense of the importance of the doctrine of the resurrection, and his readiness to suffer anything if he might at last attain to the resurrection of the just, and be ready to enter with the Redeemer into a world of glory. The attainment of this is the high object before the Christian, and to be made like the Redeemer in heaven, to have a body like his, is the grand purpose for which they should live; and sustained by this hope they should be willing to endure any trials, and meet any sufferings, if they may come to that same "life" and blessedness above.

(b) "about in the body" Gal 6:17 (c) "that the life" 2Ti 2:11,12

Ephesians 4:18

Verse 18. Having the understanding darkened. That is, because they were alienated from the true God, and particularly because of "the blindness of their hearts." The apostle does not say that this was a "judicial" darkening of the understanding; or that they might not have perceived the truth; or that they had no ability to understand it. He speaks of a simple and well-known fact--a fact that is seen now as well as then--that the understanding becomes darkened by indulgence in sin. A man who is intemperate has no just views of the government of the appetites. A man who is unchaste has no perception of the loveliness of purity. A man who is avaricious or covetous has no just views of the beauty of benevolence. A man who indulges in low vices will weaken his mental powers, and render himself incapable of intellectual effort. Indulgence in vice destroys the intellect as well as the body, and unfits a man to appreciate the truth of a proposition in morals, or in mathematics, or the beauty of a poem, as well as the truth and beauty of religion. Nothing is more obvious than that indulgence in sin weakens the mental powers, and renders them unfit for high intellectual effort. This is seen all over the heathen world now-- in the stolid, stupid mind; the perverted moral sense; the incapacity for profound or protracted mental effort, as really as it was among the heathens to whom Paul preached. The missionary who goes among the heathen has almost to create an intellect as well as a conscience, before the gospel will make an impression. It is seen, too, in all the intellect of the bar, the senate, the pulpit, and the medical profession, that is ruined by intemperance, and in the intellect of multitudes of young men wasted by licentiousness and drunkenness. I know that under the influence of ambition and stimulating drinks the intellect may seem to put forth unnatural efforts, and to glow with an intensity nowhere else seen; but it soon burns out--and the wastes of such an intellect become soon like the hardened scoriae of the volcano, or the cinders of the over-heated furnace. Learn hence, that if a man wishes to be blessed with a clear understanding, he should be a good man; he who wishes a mind well balanced and clear, should fear and love God; and had Christianity done no other good on earth than to elevate the intellect of mankind, it would have been the richest blessing which has ever been vouchsafed to the race. It follows, too, that as man has debased his understanding by sin, it is needful to make an exertion to elevate it again; and hence a large part of the efforts to save men must consist in patient instruction. Hence the necessity of schools at missionary stations.

Being alienated. Eph 2:12.

From the life of God. From a life like that of God, or a life of which he is the source and author. The meaning is, that they lived a life which was unlike God, or which he' could not approve. Of the truth of this, in regard to the heathen every- where, there can be no doubt. Rom 1:20; and Rom 1:21-23.

Through the ignorance that is in them. The ignorance of the true God, and of what constituted virtue. Rom 1:20; and Rom 1:21-23.

Because of the blindness of their heart. Marg., hardness. Hardness is a better word. It is a better translation of the Greek; and it better accords with the design of the apostle. Here the reason is stated why they lived and acted as they did, and why the understanding was blinded. It is not that God has enfeebled the human intellect by a judicial sentence on account of the sin of Adam, and made it incapable of perceiving the truth; it is not that there is any deficiency or incapacity of natural powers; it is not that the truths of religion are so exalted that man has no natural ability to understand them, for they may be as well understood as any other truths, 1Cor 2:14. The simple reason is, "the hardness of THE HEART." That is the solution given by an inspired apostle, and that is enough. A man who has a blind and hard heart sees no beauty in truth, and feels not its force, and is insensible to all its appeals. Learn then,

(1.) that men are to blame for the blindness of their understanding. Whatever proceeds from a wicked heart they are responsible for. But for mere inferiority of intellect they would not be to blame.

(2.) They are under obligation to repent and love God. If it was required of them to enlarge their intellects, or create additional faculties of mind, they could not be bound to do it. But where the whole thing required is to have a better heart, they may be held responsible.

(3.) The way to elevate the understandings of mankind is to purify the heart. The approach must be made through the affections. Let the man feel right towards God, and they will soon think right; let the heart be pure, and the understanding will be clear.

(a) "darkened" Acts 26:18 (1) "blindness" "hardness"

Colossians 2:11

Verse 11. In whom. In connexion with whom, or in virtue of whose religion.

Ye are circumcised. You have received that which was designed to be represented by circumcision--the putting away of sin. Php 3:3.

With the circumcision made without hands. That made in the heart by the renunciation of all sin. The Jewish teachers insisted on the necessity of the literal circumcision in order to salvation, (comp. Eph 2:11;) and hence this subject is so often introduced into the writings of Paul, and he is at so much pains to show that, by believing in Christ, all was obtained which was required in order to salvation. Circumcision was an ordinance by which it was denoted that all sin was to be cut off or renounced, and that he who was circumcised was to be devoted to God and to a holy life. All this, the apostle says, was obtained by the gospel; and, consequently, they had all that was denoted by the ancient rite of circumcision. What Christians had obtained, moreover, related to the heart; it was not a mere ordinance pertaining to the flesh.

In putting off the body of the sins of the flesh. That is, in renouncing the deeds of the flesh, or becoming holy. The word "body," here, seems to be used with reference to circumcision. In that ordinance, the body of the FLESH was subjected to the rite; with Christians, it is the body of sin that is cut off.

By the circumcision of Christ. Not by the fact that Christ was circumcised, but that we have that kind of circumcision which Christ established--to wit, the renouncing of sin. The idea of the apostle here seems to be, that since we have thus been enabled by Christ to renounce sin, and to devote ourselves to God, we should not be induced, by any plausible arguments, to return to an ordinance pertaining to the flesh, as if that were needful for salvation.

(d) "Buried with him" Romm 6:4,5 (e) "operation of God" Eph 1:19