Luk 12:14, 42, 44, Act 6:3, 7:10, 27, 35, 17:15, Rom 5:19, Tit 1:5, Heb 2:7 | Barnes | STEP | Verse 14. Who made me a judge ? It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose--to preach the gospel, and so to bring men to a willingness to do right . Civil affairs are to be left to the magistrate. There is no doubt that Jesus could have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can persuade men who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way. (n) "Man, who made me a judge"

Luke 12:14

Verse 14. Who made me a judge? It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose--to preach the gospel, and so to bring men to a willingness to do right. Civil affairs are to be left to the magistrate. There is no doubt that Jesus could have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can persuade men who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way.

(n) "Man, who made me a judge" Jn 18:25

Luke 12:42

Verse 42.

(l) "faithful and wise steward" 1Cor 4:2

Luke 12:44

Acts 6:3

Verse 3. Look ye out. Select, or choose. As this was a matter pertaining to their own pecuniary affairs, it was proper that they should be permitted to choose such men as they could confide in. By this means the apostles would be free from all suspicions. It could not be pretended that they were partial, nor could it ever be charged on them that they wished to embezzle a part of the funds by managing them themselves, or by entrusting them to men of their own selection. It follows from this, also, that the right of selecting deacons resides in the church, and does not pertain to the ministry. And it is evidently proper that men who are to be entrusted with the alms of the church should be selected by the church itself.

Among you. That is, from among the Grecians and Hebrews, that there may be justice done, and no further cause of complaint.

Seven men. Seven was a sacred number among the Hebrews, but there does not appear to have been any mystery in choosing this number. It was a convenient number, sufficiently numerous to secure the faithful performance of the duty, and not so numerous as to produce confusion and embarrassment. It does not follow, however, that the same number is now to be chosen as deacons in a church, for the precise number is not commanded.

Of honest report. Of fair reputation; regarded as men of integrity. Greek, testified of, or borne witness to, i.e. whose characters were well known and fair.

Full of the Holy Ghost. This evidently does not mean endowed with miraculous gifts, or the power of speaking foreign languages, for such gifts were not necessary to the discharge of their office; but it means men who were eminently under the influence of the Holy Ghost, or who were of distinguished piety. This was all that was necessary in the case, and this is all that the words fairly imply in this place.

And wisdom. Prudence, or skill, to make a wise and equable distribution. The qualifications of deacons are still further stated and illustrated in 1Timm 3:8-10. In this place it is seen that they must be men of eminent piety and fair character, and that they must possess prudence, or wisdom, to manage the affairs connected with their office. These qualifications are indispensable to a faithful discharge of the duty entrusted to the officers of the church.

Whom we may appoint. Whom we may constitute, or set over this business. The way in which this was done was by prayer and the imposition of hands, Acts 6:6. Though they were selected by the church, yet the power of ordaining them, or setting them apart, was retained by the apostles. Thus the fights of both were preserved-- the right of the church to designate those who should serve them in the office of deacon, and the right of the apostles to organize and establish the church with its appropriate officers; on the one hand, a due regard to the liberty and privileges of the Christian community, and on the other, the security of proper respect for the office, as being of apostolic appointment and authority.

Over this business. That is, over the distribution of the alms of the church--not to preach, or to govern the church, but solely to take care of the sacred funds of charity, and distribute them to supply the wants of the poor. The office is distinguished from that of preaching the gospel. To that the apostles were to attend. The deacons were expressly set apart to a different work, and to that work they should be confined. In this account of their original appointment, there is not the slightest intimation that they were to preach, but the contrary is supposed in the whole transaction. Nor is there here the slightest intimation that they were regarded as an order of clergy, or as in any way connected with the clerical office; In the ancient synagogues of the Jews there were three men to whom was entrusted the care of the poor. They were called by the Hebrews Parnasin or Pastors. (Lightfoot, Horse Heb. et Talin. Mt 4:23.) From these officers the apostles took the idea probably of appointing deacons in the Christian church, and doubtless intended that their duties should be the same.

Acts 7:10

Verse 10. And delivered him, etc. That is, restored him to liberty from his servitude and humiliation, and raised him up to high honours and offices in Egypt.

Favour and wisdom. The favour was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh, Gen 41.

And he made him governor, etc. Gen 41:40.

All his house. All the family, or all the court and government of the nation.

(h) "he made him" Gen 41:40 (*) "house" "Palace"

Acts 7:27

Verse 27. But he that did, etc. Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. It is usually the man that does the injury that is unwilling to be reconciled; and when we find a man that regards the entreaties of his friends as improper interference, when he becomes increasingly angry when we exhort him to peace, it is usually a strong evidence that he is conscious that he has been at fault. If we wish to reconcile parties, we should go first to the man that has been injured. In the controversy between God and man, it is the sinner who has done the wrong that is unwilling to be reconciled, and not God.

His neighbour. The Jew with whom he was contending.

Who made thee, etc. What right have you to interfere in this matter? The usual salutation with which a man is greeted who attempts to prevent quarrels.

Acts 7:35

Verse 35. When they refused. That is, when he first presented himself to them, Ex 2:13,14. Stephen introduces and dwells upon this refusal in order, perhaps, to remind them that this had been the character of their nation; and to prepare the way for the charge which he intended to bring against those whom he addressed, as being stiff-necked and rebellious. See Acts 7:51,52, etc.

A ruler. A military leader, or a governor in civil matters.

A deliverer. A Redeemer--λυτρωτην--. It properly means one who redeems a captive or a prisoner by paying a price or ransom. And it is applied thus to our Lord Jesus, as having redeemed or purchased sinners by his blood as a price, Tit 2:14, 1Pet 1:18, Heb 9:12. It is used here, however, in a more general sense to denote the deliverance, without specifying the manner. Comp. Ex 6:6; Lk 24:21, 1:68, 2:38.

By the hand of the angel. Under the direction and by the help of the angel, Nu 20:16. Acts 7:30.

Acts 17:15

Verse 15. Unto Athens. This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great. But his preaching was attended with the conversion of some individuals. See Acts 17:34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, learning, eloquence, and politeness of its inhabitants. It was founded by Cecrops and, an Egyptian colony, about 1556 years before the Christian era. It was called Athens in honour of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts. The most celebrated warriors, poets, statesmen, and philosophers, were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its pre-eminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians; destroyed by Philip IX. of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alaric. From the reign of Justinian to the thirteenth century, the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Mohammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812, the population was 12,000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. Two American missionaries are labouring in the place where Paul preached almost two thousand years ago; and schools, under their immediate superintendence and care, are established by American Christian missionaries, in the place that was once regarded as "the eye of Greece," and the light of the civilized world. In the revolutions of ages it has been ordered that men should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to them by that gospel which in the time of Paul they rejected and despised.

And receiving a commandment. They who accompanied Paul received his commands to Silas and Timothy.

With all speed. As soon as possible. Perhaps Paul expected much labour and success in Athens, and was therefore desirous, of securing their aid with him in his work.

Romans 5:19

Verse 19. For, etc. This verse is not a mere repetition of the former, but it is an explanation. By the former statements it might perhaps be inferred that men were condemned without any guilt or blame of theirs. The apostle in this verse guards against this, and affirms that they are in fact sinners. He affirms that those who are sinners are condemned, and that the sufferings brought in, on account of the sin of Adam, are introduced because many were made sinners. Calvin says, "Lest any one should arrogate to him self innocence, [the apostle] adds, that each one is condemned because he is a sinner."

By one man's disobedience. By means of the sin of Adam. This affirms simply the fact that such a result followed from the sin of Adam. The word by (δια) is used in the Scriptures as it is in all books and in all languages. It may denote the efficient cause; the instrumental cause; the principal cause; the meritorious cause; or the chief occasion by which a thing occurred. (See Schleusner.) It does not express one mode, and one only, in which a thing is done; but that one thing is the result of another. When we say that a young man is ruined in his character by another, we do not express the mode, but the fact. When we say that thousands have been made infidels by the writings of Paine and Voltaire, we make no affirmation about the mode, but about the fact. In each of those, and in all other cases, we should deem it most inconclusive reasoning to attempt to determine the mode by the preposition by; and still more absurd if it were argued from the use of that preposition that the sins of the seducer were imputed to the young man; or the opinions of Paine and Voltaire imputed to infidels.

Many. Greek, The many, Rom 5:15.

Were made--(κατεσταθησαν). The verb here used occurs in the New Testament in the following places: Mt 24:45,47, 25:21,23 Lk 12:14,42,44, Acts 6:3, 7:10,27,35, 17:15, Rom 5:19, Tit 1:5, Heb 2:7; Heb 5:1, 7:28, 8:3, Jas 3:6, 4:4, 2Pet 1:8. It usually means to constitute, set, or appoint. In the New Testament it has two leading significations.

(1.) To appoint to an office, to set over others, (Mt 24:45,47; Lk 12:42, etc. and

(2.) it means to become, to be in fact, etc. Jas 3:6, "So is the tongue among our members," etc. That is, it becomes such. Jas 4:4, "The friendship of the world is enmity with God;" it becomes such; it is in fact thus, and is thus to be regarded. The word is in no instance used to express the idea of imputing that to one which belongs to another. It here either means that this was by a constitution of Divine appointment that they in fact became sinners, or simply declares that they were so in fact. There is not the slightest intimation that it was by imputation. The whole scope of the argument is, moreover, against this; for the object of the apostle is not to show that they were charged with the sin of another, but that they were in fact sinners themselves. If it means that they were condemned for his act, without any concurrence of their own will, then the correspondent part will be true, that all are constituted righteous in the same way; and thus the doctrine of universal salvation will be inevitable. But as none are constituted righteous who do not voluntarily avail themselves of the provisions of mercy, so it follows that those who are condemned, are not condemned for the sin of another without their own concurrence, nor unless they personally deserve it.

Sinners. Transgressors; those who deserve to be punished. It does not mean those who are condemned for the sin of another; but those who are violators of the law of God. All who are condemned are sinners. They are not innocent persons condemned for the crime of another. Men may be involved in the consequences of the sins of others without being to blame. The consequences of the crimes of a murderer, a drunkard, a pirate, may pass over from them, and affect thousands, and whelm them in ruin. But this does not prove that they are blameworthy. In the Divine administration none are regarded as guilty who are not guilty; none are condemned who do not deserve to be condemned. All who sink to hell are sinners.

By the obedience of one. Of Christ. This stands opposed to the disobedience of Adam, and evidently includes the entire work of the Redeemer which has a bearing on the salvation of men. Php 2:8, "He--became obedient unto death."

Shall many. Greek, The many; corresponding to the term in the former part of the verse, and evidently commensurate with it; for there is no reason for limiting it to a part in this member, any more than there is in the former.

Be made. The same Greek word as before--be appointed, or become. The apostle has explained the mode in which this is done, Rom 1:17; Rom 3:24-26, 4:1-5. That explanation is to limit the meaning here. No more are considered righteous than become so in that way. And as all do not become righteous thus, the passage cannot be adduced to prove the doctrine of universal salvation.

The following remarks may express the doctrines which are established by this much-contested and difficult passage.

(1.) Adam was created holy; capable of obeying law; yet free to fail.

(2.) A law was given him, adapted to his condition--simple, plain, easy to be obeyed, and fitted to give human nature a trial in circumstances as favourable as possible.

(3.) Its violation exposed him to the threatened penalty as he had understood it, and to all the collateral woes which it might carry in its train--involving, as subsequent developments showed, the loss of God's favour; his displeasure evinced in man's toil, and sweat, and sickness, and death; in hereditary depravity, and the curse, and the pains of hell for ever.

(4.) Adam was the head of the race; he was the fountain of being; and human nature was so far-tried in him, that it may be said he was on trial not for himself alone, but for his posterity, inasmuch as his fall would involve them in ruin. Many have chosen to call this a covenant, and to speak of him as a federal head; and if the above account is the idea involved in these terms, the explanation is not exceptionable. As the word covenant, however, is not applied in the transaction in the Bible, and as it is liable to be misunderstood, others prefer to speak of it as a law given to Adam, and as a divine constitution under which he was placed.

(5.) His posterity are, in consequence of his sin, subjected to the same train of ills as if they had been personally the transgressors. Not that they are regarded as personally ill-deserving, or criminal for his sin. God reckons things as they are, and not falsely, (see Rom 4:3, and his imputations are all according to truth. He regarded Adam as standing at the head of the race; and regards and treats all his posterity as coming into the world subject to pain, and death, and depravity, as a consequence of his sin. See Note, at introduction to Romans chapter 6. This is the Scripture idea of imputation; and this is what has been commonly meant when it has been said that "the GUILT of his first sin"--not the sin itself--" is imputed to his posterity."

(6.) There is something antecedent to the moral action of his posterity, and growing out of the relation which they sustain to him, which makes it certain that they will sin as soon as they begin to act as moral agents. What this is, we may not be able to say; but we may be certain that it is not physical depravity, or any created essence of the soul, or anything which prevents the first act of sin from being voluntary. This hereditary tendency to sin has been usually called "original sin;" and this the apostle evidently teaches.

(7.) As an infant comes into the world with a certainty that he will sin as soon as he becomes a moral agent here, there is the same certainty that, if he were removed to eternity, he would sin there also, unless he were changed. There is, therefore, need of the blood of the atonement and of the agency of the Holy Ghost, that an infant may be saved.

(8.) The facts, here stated accord with all the analogy in the moral government of God. The drunkard secures as a result commonly, that his family will be reduced to beggary, want, and woe. A pirate, or a traitor, will whelm not himself only, but his family in ruin. Such is the great law or constitution on which society is now organized; and we are not to be surprised that the same principle occurred in the primary organization of human affairs.

(9.) As this is the fact everywhere, the analogy disarms all objections which have been made against the scriptural statements of the effects of the sin of Adam. If just now, it was just, then. If it exists now, it existed then.

(10.) The doctrine should be left, therefore, simply as it is in the Scriptures. It is there the simple statement of a fact, without any attempt at explanation. That fact accords with all that we see and feel. It is a great principle in the constitution of things, that the conduct of one man may pass over in its effects on others, and have an influence on their happiness. The simple fact in regard to Adam is, that he sinned; and that such is the organization of the great society of which he was the head and father, that his sin has secured as a certain result that all the race will be sinners also. How this is, the Bible has not explained. It is a part of a great system of things. That it is unjust no man can prove, for none can show that any sinner suffers more than he deserves. That it is wise is apparent, for it is attended with numberless blessings. It is connected with all the advantages that grow out of the social organization. The race might have been composed of independent individuals, where the conduct of an individual, good or evil, might have affected no one but himself. But then society would have been impossible. All the benefits of organization into families, and communities, and nations, would have been unknown. Man would have lived alone; wept alone; rejoiced alone; died alone. There would have been no sympathy; no compassion; no mutual aid. God has therefore grouped the race into separate communities. He has organized society. He has constituted families, tribes, clans, nations; and though on the general principle the conduct of one may whelm another in misery, yet the union, the grouping, the constitution, is the source of most of the blessings which man enjoys in this life, and may be of numberless mercies in regard to that which is to come. If it was the organization on which the race might be plunged into sin, it is also the organization on which it may be raised to life eternal. If, on the one hand, it may be abused to produce misery, it may, on the other, be improved to the advancement of peace, sympathy, friendship, prosperity, salvation. At all events, such is the organization in common life and in religion, and it becomes man not to murmur, but to act on it, and to endeavour, by the tender mercy of God, to turn it to his welfare here and hereafter. As by this organization, through Adam, he has been plunged into sin, so by the same organization, he shall, through "the second Adam," rise to life, and ascend to the skies.

Titus 1:5

Verse 5. For this cause left I thee in Crete. Comp. 1Timm 1:3. On the situation of Crete, see the Intro. 2.

That thou shouldest set in order the things that are wanting. Marg., left undone. The Greek is, "the things that are left;" that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been left incomplete. Whether this had occurred because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered, "set in order"-- επιδιορθωση-- occurs nowhere else in the New Testament. It means, properly, to make straight upon, and then to put further to rights, to arrange further. Robinson, Lex.--- There were things left unfinished which he was to complete. One of these things, and perhaps the principle, was, to appoint elders in the various cities where the gospel had been preached.

And ordain. The word ordain has now acquired a technical signification which it cannot be shown that it has in the New Testament. It means, in common usage, to "invest with a ministerial function or sacerdotal power; to introduce, and establish, and settle in the pastoral office with the customary forms and solemnities," (Webster;) and it may be added, with the idea always connected with it, of the imposition of hands, But the word used here does not necessarily convey this meaning, or imply that Titus was to go through what would now be called an ordination service. It means to set, place, or constitute; then, to set over any thing, as a steward or other officer (see Mt 24:45, Lk 12:42, Acts 6:3,) though without reference to any particular mode of investment with an office. See the word, ordain, explained in the Acts 1:22, 14:23. Titus was to appoint or set them over the churches, though with what ceremony is now unknown. There is no reason to suppose that he did this except as the result of the choice of the people. Comp. Acts 6:3.

Elders. Gr., Presbyters. See the word explained Acts 14:23. These elders, or presbyters, were also called bishops (comp. 1Timm 3:1), for Paul immediately, in describing their qualifications, calls them bishops-- "ordain elders in every city--if any be blameless --FOR a bishop must be blameless," etc. If the elders and bishops in the times of the apostles were of different ranks, this direction would be wholly unmeaning. It would be the same as if the following directions were given to one who was authorized to appoint officers over an army: "Appoint captains over each company, who shall be of good character, and acquainted with military tactics, for a brigadier-General must be of good character, and acquainted with the rules of war." --That the same rank is denoted also by the terms presbyter and bishop here, is further apparent because the qualifications which Paul states as requisite for the "bishop" are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from Tit 1:7, that those whom Titus was to appoint were "bishops;" and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in "every city" of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for such an island as Crete, and indeed it has been not unfrequently maintained that Titus himself was in fact the bishop of that diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term "bishop" in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from.

In every city. Crete was anciently celebrated for the number of its cities. In one passage, Homer ascribes to the island an hundred cities, (Il ii. 649 ;) in another, ninety (Od. xix. 174.) It may be presumed that many of these cities were towns of no very considerable size, and yet it would seem probable that each one was large enough to have a church, and to maintain the gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavour to introduce the gospel in every important place.

As I had appointed thee. As I commanded thee or gave thee direction διεταξαμην. This is a different word from the one used in the former part of the verse, and rendered ordain καθιστημι. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.

(a) "set in order" 1Cor 11:34 (1) "wanting" "left undone" (b) "ordain elders" Acts 14:23, 2Ti 2:2

Hebrews 2:7

Verse 7. Thou madest him a little lower than the angels. Marg. A little while inferior to. The Greek may here mean, a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Ps 8, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honour--a wonder that is not at all diminished, when we think of the honour done to man by his connexion with the Divine nature in the person of the Lord Jesus. If, in contemplating the face as it appears; if, when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honour on our nature, how much more should we wonder that he has honoured man by his connexion with the Divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this, he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honour should be put on man is what is fitted to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honour been conferred on man? Thou crownedst him with glory and honour. That is, with exalted honour. Glory and honour here are nearly synonymous. The meaning is, that elevated honour had been conferred on human nature. A most exalted and extended dominion had been given to man, which showed that God had greatly honoured him. This appeared eminently in the person of the Lord Jesus, "the exalted Man," to whom this dominion was given in the widest extent.

And didst set him over, etc. Man has been placed over the other works of God

(1.) by the original appointment, (Gen 1:26;)

(2.) man at large--though fallen, sinful, feeble, dying;

(3.) man, eminently in the person of the Lord Jesus, in whom human nature has received its chief exaltation. This is what is particularly in the eye of the apostle--and the language of the Psalm will accurately express this exaltation.

(1) "a little" "a little while inferior to"