Mar 10:6, 13:19, 16:15, Rom 1:25, 2Cor 5:17, Gal 6:15, Col 1:15, 23, Heb 4:13, 9:11 | Barnes | STEP

Mark 10:6

Verse 6.

(f) "God made them" Gen 1:27, 5:2, Mal 2:15

Mark 13:19

Verse 19.

(n) "For in those days" Dan 12:1, Joel 2:2

Mark 16:15

Verse 15. Into all the world. To the Gentiles as well as the Jews. This was contrary to the opinions of the Jews, that the Gentiles should be admitted to the privileges of the Messiah's kingdom, or that the partition wall between them should be broken down. See Acts 22:21,22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special revelation, even after this command, that Peter preached to the Gentile centurion, Acts 10:1. Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. Wherever there is man, there it is to be proclaimed. To every sinner he offers life; and all the world is included in the message of mercy, and every child of Adam offered eternal salvation.

Preach. Proclaim: make known: offer. To do this to every creature, is to offer pardon and eternal life to him on the terms of the plan of mercy--through repentance and faith in the Lord Jesus.

The Gospel. The good news. The tidings of salvation. The assurance that the Messiah is come, and that sin may be forgiven, and the soul saved.

To every creature. To the whole creation. That is, to every human being. Man has no right to limit this offer to any class of men. God commands his servants to offer the salvation to all men. If they reject it, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest; his grace is boundless in offering life to a creature so guilty as man.

(b) "creature" Rom 10:18, Col 1:23

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"

2 Corinthians 5:17

Verse 17. Therefore if any man be in Christ. The phrase, to "be in Christ," evidently means to be united to Christ by faith; or to be in him as the branch is in the vine--that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. Jn 15:2, "Every branch in me;" Jn 15:4, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." See also Jn 15: 5-7. Jn 15:2. To be "in Christ" denotes a more tender and close union; and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fulness, and share in his felicity and glory, as the branch partakes of the strength and rigour of the parent vine. The word "therefore" (ωστε) here implies, that the reason why Paul infers that any one is a new creature who is in Christ is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. The affirmation here is universal, "if any man be in Christ;" that is, all who become true Christians-- undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual, and polluted, yet if they become Christians they all experience such a change as to make it proper to say they are a new creation.

He is a new creature. Marg., "Let him be." This is one of the instances in which the margin has given a less correct translation than is in the text. The idea evidently is, not that he ought to be a new creature, but that he is in fact; not that he ought to live as becomes a new creature--which is true enough--but that he will in fact live in that way, and manifest the characteristics of the new creation. The phrase "a new creature" (καινηκτισις) occurs also in Gal 6:15. The word rendered "creature" (κτισις) means, properly, in the New Testament, creation. It denotes

(1.) the act of creating, Rom 1:20;

(2.) a created thing, a creature, Rom 1:25; and refers

(a.) to the universe, or creation in general, Mk 10:6, 13:19, 2Pet 3:4;

(b.) to man, mankind, Mk 16:15, Col 1:23. Here it means a new creation in a moral sense; and the phrase "new creature" is equivalent to the expression in Eph 4:24: "The new man, which after God is created in righteousness and true holiness." It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it--a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described; nor should the words be pressed, to the quick, as if the process were the same in both cases--for the words are here evidently figurative. But the phrase implies evidently the following things:

(1.) That there is an exertion of Divine power in the conversion of the sinner as really as in the act of creating the world out of nothing, and that this is as indispensable in the one case as in the other.

(2.) That a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends. If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are common. There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God--a work of the Divine power as decided and as glorious as when God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough, as the change at conversion. And there is no other where there is so much propriety in ascribing it to the mighty power of God.

Old things are passed away. The old views in regard to the Messiah, and in regard to men in general, 2Cor 5:16. But Paul also gives this a general form of expression, and says that old things in general have passed away--referring to everything. It was true of all who were converted that old things had passed away. And it may include the following things:

(1.) In regard to the Jews--that their former prejudices against Christianity, their natural pride, and spirit of seducing others, their attachment to their rites and ceremonies, and dependence on them for salvation, had all passed away. They now renounced that dependence, relied on the merits of the Saviour, and embraced all as brethren who were of the family of Christ.

(2.) In regard to the Gentiles--their attachment to idols, their love of sin, and degradation, their dependence on their own works, had passed away, and they had renounced all these things, and had come to mingle their hopes with those of the converted Jews, and with all who were the friends of the Redeemer.

(3.) In regard to all, it is also true that old things pass away. Their former prejudices, opinions, habits, attachments pass away. Their supreme love of self passes away. Their love of sin passes away. Their love of the world passes away. Their supreme attachment to their earthly friends rather than God passes away. Their love of sin--their sensuality, pride, vanity, levity, ambition--passes away. There is a deep and radical change on all these subjects--a change which commences at the new birth; which is carried on by progressive sanctification; and which is consummated at death and in heaven.

Behold, all things are become new. That is, all things in view of the mind. The purposes of life, the feelings of the heart, the principles of action, all become new. The understanding is consecrated to new objects, the body is employed in new service, the heart forms new attachments. Nothing can be more strikingly descriptive of the facts in conversion than this; nothing more entirely accords with the feelings of the new-born soul. All is new. There are new views of God and of Jesus Christ; new views of this world and of the world to come; new views of truth and of duty; and everything is seen in a new aspect and with new feelings. Nothing is more common in young converts than such feelings, and nothing is more common than for them to say that all things are new. The Bible seems to be a new book; and though they may have often read it before, yet there is a beauty about it which they never saw before, and which they wonder they have not before perceived. The whole face of nature seems to them to be changed, and they seem to be in a new world. The hills, and vales, and streams; the sun, the stars, the groves, the forests, seem to be new. A new beauty is spread over them all; and they now see them to be the work of God, and his glory is spread over them all, and they can now say--- "My Father made them all."

The heavens and the earth are filled with new wonders, and all things seem now to speak forth the praise of God. Even the very countenances of friends seem to be new; and there are new feelings towards all men; a new kind of love to kindred and friends; a love before unfelt for enemies; and a new love for all mankind.

(1) "he is" "Let him be" (a) "new creature" Jn 3:3, Gal 6:15 (b) "all things are become new" Isa 65:17, Rev 21:5

Galatians 6:15

Verse 15. For in Christ Jesus. In his religion. Gal 5:6.

But a new creature. The fact that a man is created anew, or born again constitutes the real difference between him and other men. This is what Christ requires; this is the distinction which he designs to make. It is not by conformity to certain rites and customs that a man is to be accepted; it is not by elevated rank, or by wealth, or beauty, or blood; it is not by the colour of the complexion; but the grand inquiry is, whether a man is born again, and is in fact a new creature in Christ Jesus. 2Cor 5:17, for an explanation of the phrase "a new creature."

(a) "For in Christ Jesus" Gal 5:6 (b) "new creature" 2Cor 5:17

Colossians 1:15

Verse 15. Who is the image of the invisible God. εικωντουθεου τουαορατου. The object here, as it is in the parallel place in Eph 1:20-23, is to give a just view of the exaltation of the Redeemer. It is probable that, in both cases, the design is to meet some erroneous opinion on this subject that prevailed in those churches, or among those that claimed to be teachers there. See the Introduction to this epistle, and Eph 1:20 and Eph 1:20-23. For the meaning of the phrase occurring here, "the image of the invisible God," Heb 1:3, 2Cor 4:4. The meaning is, that he represents to mankind the perfections of God, as an image, figure, or drawing does the object which it is made to resemble. See the word image--εικων--explained Heb 10:1. It properly denotes that which is a copy or delineation of a thing; which accurately and fully represents it, in contradistinction from a rough sketch, or outline. Comp. Rom 8:29; 1Cor 11:7, 15:49. The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. what respects particularly he was thus a representative of God, the apostle proceeds to state in the following verses; to wit, in his creative power, in his eternal existence, in his heirship over the universe, in the fulness that dwelt in him. This cannot refer to him merely as incarnate, for some of the things affirmed of him pertained to him before his incarnation; and the idea is, that in all things Christ fairly represents to us the Divine nature and perfections. God is manifest to us through him, @1Ti 3:16. We see God in him, as we see an object in that which is in all respects an exact copy of it. God is invisible. No eye has seen him, or can see him; but in what Christ is, and has done in the works of creation and redemption, we have a fair and full representation of what God is. Jn 1:18; Jn 14:9.

The firstborn of every creature. Among all the creatures of God, or over all his creation, occupying the rank and pre-eminence of the firstborn. The first-born, or the eldest son, among the Hebrews as elsewhere, had peculiar privileges. He was entitled to a double portion of the inheritance. It has been, also, and especially in Oriental countries, a common thing for the eldest son to succeed to the estate and the title of his father. In early times, the firstborn son was the officiating priest in the family, in the absence or on the death of the father. There can be no doubt that the apostle here has reference to the usual distinctions and honours conferred on the firstborn, and means to say, that, among all the creatures of God, Christ occupied a pre-eminence similar to that. He does not say, that in all respects, he resembled the firstborn in a family; nor does he say that he himself was a creature, for the point of his comparison does not turn on these things, and what he proceeds to affirm respecting him is inconsistent with the idea of his being a created Being himself. He that "created all things that are in heaven and that are in earth" was not himself created. That the apostle did not mean to represent him as a creature is also manifest from the reason which he assigns why he is called the firstborn. "He is the image of God, and the firstborn of every creature, for οτι by him were all things created." That is, he sustains the elevated rank of the firstborn, or a high eminence over the creation, because by him "all things were created in heaven and in earth." The language here used, also, does not fairly imply that he was a creature, or that he was, in nature and rank, one of those in relation to whom it is said he was the firstborn. It is true that the word firstborn-- πρωτοτοκος --properly means the firstborn child of a father or mother, Mt 1:25, Lk 2:7; or the firstborn of animals. But two things are also to be remarked in regard to the use of the word:

(1.) It does not necessarily imply that any one is born afterwards in the family, for it would be used of the firstborn, though an only child; and

(2) it is used to denote one who is chief, or who is highly distinguished and pre-eminent. Thus it is employed in Rom 8:29, "That he might be the firstborn among many brethren." So, in Col 1:18, it is said that he was "the firstborn from the dead;" not that he was literally the first that was raised from the dead, which was not the fact, but that he might be pre-eminent among those that are raised. Comp. Ex 4:22. The meaning then is, that Christ sustains the most exalted rank in the universe; he is pre-eminent above all others; he is at the head of all things. The expression does not mean that he was "begotten before all creatures," as it is often explained, but refers to the simple fact that he sustains the highest rank over the creation. He is the Son of God. He is the heir of all things. All other creatures are also the "offspring of God;" but he is exalted as the Son of God above all.

Colossians 1:23

Verse 23. If ye continue in the faith. In the belief of the gospel, and in holy living. If this were done, they would be presented unblamable before God; if not, they would not be. The meaning is, that it will be impossible to be saved unless we continue to lead lives becoming the gospel.

Grounded. On a firm foundation. Eph 3:17, where the same word occurs.

And settled. Gr., firm; as a building is that is founded on a rock. Mt 7:25.

And be not moved away from the hope of the Gospel. By the arts of philosophy, and the allurements of sin.

Which was preached to every creature which is under heaven. It cannot be supposed that it was literally true that every creature under heaven had actually heard the gospel. But this may mean,

(1.) that it was designed to be preached to every creature, or that the commission to make it known embraced every one, and that, so far as the provisions of the gospel are concerned, it may be said that it was a system proclaimed to all mankind. See Mk 16:15. If a vast army, or the inhabitants of a distant province, were in rebellion against a government, and a proclamation of pardon were issued, it would not be improper to say that it was made to every one of them, though, as a matter of fact, it might not be true that every one in the remote parts of the army or province had actually heard of it.

(2.) The gospel, in the time of Paul, seems to have been so extensively preached, that it might be said that it was proclaimed to everybody. All known countries appear to have been visited; and so zealous and laborious had been the heralds of salvation, that it might be said that the message had been proclaimed to all the world. Col 1:6. Comp. Mt 24:14.

Whereof I Paul am made a minister. Eph 3:1 and Eph 3:2-7. Paul here pursues the same train of thought which he does in the epistle to the Ephesians, where, having shown the exalted nature of the Redeemer, and the design of the gospel, he adverts to his own labours and sufferings in making it known. The object seems to be, to show that he regarded it as the highest honour to be thus entrusted with the message of mercy to mankind, and considered it as a privilege to suffer in that cause.

Hebrews 4:13

Verse 13. Neither is there any creature that is not manifest in his sight. There is no being who is not wholly known to God. All his thoughts, feelings, plans, are distinctly understood. Of the truth of this there can be no doubt. The design of the remark here is, to guard those to whom the apostle was writing from self-deception --since they could conceal nothing from God.

All things are naked. Exposed; uncovered. There is nothing that can be concealed from God, Ps 139:11,12. "The veil of night is no disguise,

No screen from thy all-searching eyes;

Thy hands can seize thy foes as soon

Through midnight shades as blazing noon."

And opened τετραχηλισμενα. The word here used -- τραχηλιζω -- properly means,

(1.) to lay bare the neck, or to bend it back so as to expose the throat to being cut.

(2.) To expose; to lay open in any way. Why the word is used here has been a matter of inquiry. Some have supposed that the phrase is derived from offering sacrifice, and from the fact that the priest carefully examined the victim, to see whether it was sound, before it was offered. But this is manifestly a forced exposition. Others have supposed that it is derived from the custom of bending back the head of a criminal, so as to look full in his face, and recognise him, so as not to be mistaken; but this is equally forced and unnatural. This opinion was first proposed by Erasmus, and has been adopted by Clarke and others, Bloomfield, following, as he says, the interpretation of Chrysostom, Grotius, (though this is not the sentiment of Grotius,) Beza, Alting, Hammond, and others, supposes the allusion to be to the custom of cutting the animal down the back-bone through the spinal marrow, and thus of laying it open entirely. This sense would well suit the connexion. Grotius supposes that it means to strip off the skin by dividing it at the neck, and then removing it. This view is also adopted substantially by Doddridge. These explanations are forced, and imply a departure, more or less, from the proper meaning of the Greek word. The most simple and obvious meaning is usually the best in explaining the Bible. The word which the apostle employs relates to the neck; τραχηλος ---and not to the spinal marrow, or the skin. The proper meaning of the verb is, to bend the neck back, so as to expose it in front when an animal is slain. Passow. Then it means, to make bare; to remove everything like covering; to expose a thing entirely--as the naked neck is for the knife. The allusion here is undoubtedly to the sword which Paul had referred to in the previous verse, as dividing the soul and spirit, and the joints and marrow; and the meaning is, that in the hand of God, who held that sword, everything was exposed. We are, in relation to that, like an animal whose neck is bent back, and laid bare, and ready for the slaughter. Nothing hinders God from striking; there is nothing that can prevent that sword from penetrating the heart any more than, when the neck of the animal is bent back and laid bare, there is anything that can hinder the sacrificing priest from thrusting the knife into the throat of the victim. If this be the true interpretation, then what an affecting view does it give of the power of God, and of the exposedness of man to destruction! All is bare, naked, open. There is no concealment; no hinderance; no power of resistance. In a moment God can strike, and his dreadful sentence shall fall on the sinner like the knife on the exposed throat of the victim. What emotions should the sinner have who feels that he is exposed each moment to the sentence of eternal justice --to the sword of God--as the animal with bent-back neck is exposed to the knife! And what solemn feeling should all have who remember that all is naked and open before God! Were we transparent, so that the World could see all we are, who would dare go abroad? Who would wish the world to read all his thoughts and feelings for a single day? Who would wish his best friends to look in upon his naked soul, as we can look into a room through a window? Oh, what blushes and confusion; what a hanging down of the head, and what an effort to escape from the gaze of men would there be, if every one knew that all his secret feelings were seen by every person whom he met! Social enjoyment would end; and the now gay and blithe multitudes in the streets would become processions of downcast and blushing convicts. And yet all these are known to God. He reads every thought; sees every feeling; looks through the whole soul. How careful should we be to keep our heart pure; how anxious that there should be nothing in the soul that we are not willing to have known!

With whom we have to do. Literally, with whom is our account. Our account; our reckoning is to be with him before whom all is naked and open. We cannot, therefore, impose on him. We cannot pass off hypocrisy for sincerity. He will judge us according to truth, not according to appearances; and his sentence, therefore, will be just. A man who is to be tried by one who knows all about him, should be a pure and holy man.

(b) "naked" Prov 15:11

Hebrews 9:11

Verse 11. But Christ being come. Now that the Messiah has come, a more perfect system is introduced, by which the conscience may be made free from guilt.

An High Priest of good things to come. See Heb 10:1. The apostle having described the tabernacle, and shown wherein it was defective in regard to the real wants of sinners, proceeds now to describe the Christian system, and to show how that met the real condition of man, and especially how it was adapted to remove sin from the soul. The phrase, "high priest of good things to come," seems to refer to those "good things" which belonged to the dispensation that was to come; that is, the dispensation under the Messiah. The Jews anticipated great blessings in that time. They looked forward to better things than they enjoyed under the old dispensation. They expected more signal proofs of the Divine favour; a clearer knowledge of the way of pardon; and more eminent spiritual enjoyments. Of these, the apostle says that Christ, who had come, was now the high priest. It was he by whom they were procured; and the time had actually arrived when they might enjoy the long-anticipated good things under the Messiah.

By a greater and more perfect tabernacle. The meaning is, that Christ officiated as High Priest in a much more magnificent and perfect temple than either the tabernacle or the temple under the old dispensation. He performed the great functions of his priestly office--the sprinkling of the blood of the atonement--in heaven itself, of which the most holy place in the tabernacle was but the emblem. The Jewish high priest entered the sanctuary made with hands to minister before God; Christ entered into heaven itself. The word "by" here δια means, probably, through; and the idea is, that Christ passed through a more perfect tabernacle on his way to the mercy-seat in heaven than the Jewish high priest did when: he passed through the outer tabernacle, Heb 9:2, and through the veil into the most holy place. Probably the idea in the mind of the writer was that of the Saviour passing through the visible heavens above us, to which the veil, dividing the holy from the most holy place in the temple, bore some resemblance. Many, however, have understood the word "tabernacle" here as denoting the body of Christ, (see Grotius and Bloomfield, in loc.;) and according to this the idea is, that Christ, by means of his own body and blood offered as a sacrifice, entered into the Most Holy Place in heaven. But it seems to me that the whole scope of the passage requires us to understand it of the more perfect temple in heaven where Christ performs his ministry, and of which the tabernacle of the Hebrews was but the emblem. Christ did not belong to the tribe of Levi; he was not an high priest of the order of Aaron; he did not enter the holy place on earth, but he entered the heavens, and perfects the work of his ministry there.

Not made with hands. A phrase that properly, describes heaven as being fitted up by God himself. 2Cor 5:1.

Not Of this building. Gr. "of this creation κτισεως. The meaning is, that the place where he officiates is not fitted up by human power and art, but is the work of God. The object is to show that his ministry is altogether more perfect than that which could be rendered by a Jewish priest, and performed in a temple which could not have been reared by human skill and power.

(h) "High Priest" Heb 3:1 (a) "good things" Heb 10:1