Mar 16:16, Joh 5:24, Act 3:19, 2Pe 3:11-12, Rev 22:11 | Barnes | STEP | Verse 16. He that believeth . That is, believeth the gospel. Credits it to be true, and acts as if it were true . This is the whole of faith. Man is a sinner, he should act on the belief of this truth, and repent. There is a God. Man should believe it, and fear and love him, and seek his favour. The Lord Jesus died to save him. To have faith in him, is to believe that this is true, and to act accordingly; i.e., to trust him, to rely on him, to love him, to feel that we have no merit, and to cast our all upon him. There is a heaven and a hell. To believe this, is to credit the account, and act as if it were true; to seek the one, and avoid the other. We are to die. To believe this, is to act as if this were so; to be in readiness for it, and to expect it daily and hourly. In one word, faith is feeling and acting as if there were a God, a Saviour, a heaven, a hell; as ff we were sinners, and must die; as if we deserved eternal death, and were in danger of it; and, in view of all, casting our eternal interests on the mercy of God in Christ Jesus. To do this, is to be a Christian; not to do it, is to be an infidel. Is baptized . Is initiated into the church by the application of water, as significant that he is a sinner, and needs the purifying influences of the Holy Ghost. It is worthy of remark, that Jesus has made baptism of so much importance, he did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected, knowing it to be a command of the Saviour, it endangers the salvation of the soul. Faith and baptism are the beginnings of a Christian life: the one the beginning of piety in the soul, the other of its manifestation before men, or of a profession of religion. And every man endangers his eternal interest by being ashamed of Christ before men. See . Shall be saved . Saved from sin, ( ,) and from eternal death, ( ,) and raised to eternal life in heaven, . Shall be damned . That is, condemned by God, and cast off from his presence, . It implies that they will be adjudged to be guilty by God in the day of judgment, ; that they will deserve to die for ever, ( ) and that they will be cast out into a place of woe to all eternity, . It may be asked how it can be just in God to condemn men for ever for not believing the gospel. I answer: (1.) God has a right to appoint his own terms of mercy. (2.) Man has no claim on him for heaven (3.) The sinner rejects the terms of salvation knowingly, deliberately, and perseveringly. (4.) He has a special disregard and contempt for the gospel. (5.) His unbelief is produced by the love of sin. (6.) He shows by this that he has no love for God, and his law, and for eternity. (7.) He slights the objects dearest to God, and most like him; and, (8.) he must be miserable. A creature who has no confidence in God, who does not believe that he is true or worthy of his regard, and who never seeks his favour, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. And he has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy; and without his favour the sinner must be wretched. (c) "he that believeth" (d) "but he"

Mark 16:16

Verse 16. He that believeth. That is, believeth the gospel. Credits it to be true, and acts as if it were true. This is the whole of faith. Man is a sinner, he should act on the belief of this truth, and repent. There is a God. Man should believe it, and fear and love him, and seek his favour. The Lord Jesus died to save him. To have faith in him, is to believe that this is true, and to act accordingly; i.e., to trust him, to rely on him, to love him, to feel that we have no merit, and to cast our all upon him. There is a heaven and a hell. To believe this, is to credit the account, and act as if it were true; to seek the one, and avoid the other. We are to die. To believe this, is to act as if this were so; to be in readiness for it, and to expect it daily and hourly. In one word, faith is feeling and acting as if there were a God, a Saviour, a heaven, a hell; as ff we were sinners, and must die; as if we deserved eternal death, and were in danger of it; and, in view of all, casting our eternal interests on the mercy of God in Christ Jesus. To do this, is to be a Christian; not to do it, is to be an infidel.

Is baptized. Is initiated into the church by the application of water, as significant that he is a sinner, and needs the purifying influences of the Holy Ghost. It is worthy of remark, that Jesus has made baptism of so much importance, he did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected, knowing it to be a command of the Saviour, it endangers the salvation of the soul. Faith and baptism are the beginnings of a Christian life: the one the beginning of piety in the soul, the other of its manifestation before men, or of a profession of religion. And every man endangers his eternal interest by being ashamed of Christ before men. See Mk 8:38.

Shall be saved. Saved from sin, (Mt 1:21,) and from eternal death, (Jn 5:24; 3:36,) and raised to eternal life in heaven, Jn 5:28,29; 17:2,24.

Shall be damned. That is, condemned by God, and cast off from his presence, 2Thes 1:6-9. It implies that they will be adjudged to be guilty by God in the day of judgment, Rom 2:12,16, Mt 25:41; that they will deserve to die for ever, (Rom 2:6,8) and that they will be cast out into a place of woe to all eternity, Mt 25:46. It may be asked how it can be just in God to condemn men for ever for not believing the gospel. I answer:

(1.) God has a right to appoint his own terms of mercy.

(2.) Man has no claim on him for heaven

(3.) The sinner rejects the terms of salvation knowingly, deliberately, and perseveringly.

(4.) He has a special disregard and contempt for the gospel.

(5.) His unbelief is produced by the love of sin.

(6.) He shows by this that he has no love for God, and his law, and for eternity.

(7.) He slights the objects dearest to God, and most like him; and,

(8.) he must be miserable. A creature who has no confidence in God, who does not believe that he is true or worthy of his regard, and who never seeks his favour, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. And he has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy; and without his favour the sinner must be wretched.

John 5:24

Verse 24. He that heareth my word. To hear, in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word hear is often used in this sense, Mt 11:15, Jn 8:47, Acts 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.

My word. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father.

On him that sent me. On the Father, who, in the plan of redemption, is represented as sending his Son to save men. See Jn 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who sent his Son, without faith also in him who is sent. The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.

Hath everlasting life. The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is life. The dead regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living unto God--being sensible of his presence, and glory, and power--and rejoicing in that. There shall be no more death there, Rev 21:4. This life, or this religion, whether on earth or in heaven, is the same--the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance--that inheritance which is everlasting.

Shall not come into condemnation. He was by nature under condemnation. See Jn 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Jn 10:28. Comp. Rev 8:1.

But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Christian. The word translated is passed would be better expressed by has passed. It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto everlasting life. Because Christ is the author of this life in the soul, he is called the life (Jn 1:4); and as he has always existed, and is the source of all life, he is called the eternal life, 1Jn 5:20.

(v) "passed from death" 1Jn 3:14

Acts 3:19

Verse 19. Repent ye. Note, Mt 3:2.

Therefore. Because of your sin in putting Jesus to death; and because he is the Messiah, and God through him is willing to show mercy to the chief of sinners.

And be converted. This expression conveys an idea not at all to be found in the original. It conveys the idea of passivity--BE converted --as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this, is not conveyed by the original word. The word means, properly, to turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God. That the form of the word here επιστρεψατε does not denote passivity may be clearly seen by referring to the following places, where the same form of the word is used: Mt 24:18, Mk 13:16, Lk 17:31, 1Thes 1:9. The expression, therefore, would have been more appropriately rendered, "Repent, and turn, that your sins," etc. To be converted cannot be a matter of obligation; but to turn to God is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their life. They were to turn from the course of wickedness in which they and the nation had been so long walking.

That your sins, etc. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Comp. Isa 1:16-20, Joel 2:13.

May be blotted out. May be forgiven, or pardoned. The expression, to blot out sins, occurs also in Isa 43:25, Ps 51:1,9 Jer 18:23, Neh 4:5, Isa 44:22. The expression, to blot out a name, is applied to expunging it from a roll, or catalogue, or list, as of an army, etc., Ex 32:32,33, De 9:14, 25:19, 29:20, etc. The expression, to blot out sins, is taken from the practice of creditors charging their debtors, and when the debt was paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins.

When the times, etc. The word οπως, rendered "when," is commonly rendered that, and denotes the final cause, or the reason why a thing is done, Mt 2:23, 5:16,45, etc. By many it has been supposed to have this sense here, and to mean "repent--in order that the times of refreshing may come," etc. Thus Kuinoel, Grotius, Lightfoot, the Syriac version, etc. If used in this sense, it means that their repentance and forgiveness would be the means of introducing peace and joy. Others have rendered it in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment; which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word. The objection to the former is, that it is not easy to see how their repenting, etc., should be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent, and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God, the times of refreshing, when pardon might be obtained. The main inquiry therefore is, what did Peter refer to by the times of refreshing, and by the restitution of all things? Did he refer to any particular manifestation to be made then; or to the influence of the gospel on the earth; or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven." But then, what encouragement would there be for this? or why should it be done? Answer--" You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world; the period including the restitution of all things, and the return of Christ to judgment, has come; and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Jews that such a time should come, and the comment of Peter about its nature and continuance. The belief of the Jews was that such times should come. Peter affirms that the belief of such a period was well founded--a time when mercy may be obtained. That time has come. The doctrine that it should come was well founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It should include the restitution of all things, the return of Christ to judgment, etc. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may, therefore, be thus summed up: "Repent, since such times shall come; they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world; and all things shall be closed and settled for ever. Since you live under this period, you may seek for mercy; and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return." Times of refreshing. The word rendered refreshing--αναψυξεως--means, properly, the breathing, or refreshment, after being heated with labour, running, etc. It hence denotes any kind of refreshment--as rest, or deliverance from evils of any kind. It is used nowhere else in the New Testament, except that the verb is used in 2Ti 1:16, "Onesiphorus oft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the LXX. in the Old Testament nine times: Ex 8:15, "But when Pharaoh saw that there was respite," i.e. cessation or rest from the plagues; Hoss 12:8, Jer 49:31; Ps 69:11, etc. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, and ease, and prosperity, was a favourite one among the Jews, and was countenanced in the Old Testament. See Isa 28:12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," etc. They anticipated the times of the gospel as a period when they should have rest from their enemies; a respite from the evils of oppression and war, and a period of great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that they might obtain pardon and peace.

Shall come. This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah should come was well founded. A remarkably similar construction we have concerning Elijah, (Mt 17:11,) "And Jesus answered and said unto them, Elias truly shall first come, and restore," etc.; that is, the doctrine that Elijah should come was true; though he immediately adds that it had already taken place, Mt 17:12. Mt 17:12.

From the presence of the Lord. Greek, "from the face of the Lord." The expression means that God was its author. From the face of the Lord, means from the Lord himself. Mk 1:2, "I send my messenger before thy face," i.e. before thee. Comp. Mal 3:1, Lk 1:76, 2:31.

(b) "Repent ye" Acts 2:38 (c) "that your sins" Isa 1:16-20, Joel 2:13 (d) "blotted out" Isa 43:25 (e) "times of refreshing" Zeph 3:14-20, Rev 21:4

2 Peter 3:11-12

Verse 11. Seeing then that all these things shall be dissolved. Since this is an undoubted truth.

What manner of persons ought ye to be in all holy conversation and godliness. In holy conduct and piety. That is, this fact ought to be allowed to exert a deep and abiding influence on us, to induce us to lead holy lives. We should feel that there is nothing permanent on the earth; that this is not our abiding home; and that our great interests are in another world. We should be serious, humble, and prayerful; and should make it our great object to be prepared for the solemn scenes through which we are soon to pass. An habitual contemplation of the truth, that all that we see is soon to pass away, would produce a most salutary effect on the mind. It would make us serious. It would repress ambition. It would lead us not to desire to accumulate what must so soon be destroyed. It would prompt us to lay up our treasures in heaven. It would cause us to ask with deep earnestness whether we are prepared for these amazing scenes, should they suddenly burst upon us.

(*) "conversation" "behaviour" Verse 12. Looking for. Not knowing when this may occur, the mind should be in that state which constitutes expectation; that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise should it happen at any moment. Tit 2:13.

And hasting unto the coming. Marg., as in Greek, "hasting the coming." The Greek word rendered hasting, (σπευδω,) means to urge on, to hasten; and then to hasten after anything, to await with eager desire. This is evidently the sense here.--Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that anything should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of his Redeemer, yet to him the brightest prospect in the future is that hour when he shall come to take him to himself.

The coming of the day of God. Called "the day of God," because God will then be manifested in his power and glory.

(a) "Looking for" Tit 2:13 (1) "hasting" "hasting the coming" (b) "melt" Isa 35:4, Mic 1:4 (+) "fervent" "great"

Revelation of John 22:11

Verse 11. He that is unjust, let him be unjust still. This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of men in the future state. It cannot refer to the condition of men this side the grave, for there is no fixed and unchangeable condition in this world. At the close of this book, and at the close of the whole volume of revealed truth, it was proper to declare, in the most solemn manner, that when these events were consummated everything would be fixed and unchanging; that all who were then found to be righteous would remain so for ever; and that none who were impenitent, impure, and wicked, would ever change their character or condition. That this is the meaning here seems to me to be plain; and this sentiment accords with all that is said in the Bible of the final condition of the righteous and the wicked. See Mt 25:46, Rom 2:6-9, 1Thes 1:7-10, Dan 12:2, Eccl 11:3. Every assurance is held out in the Bible that the righteous will be secure in holiness and happiness, and that there will be no danger--no possibility--that they will fall into sin, and sink to woe; and by the same kind of arguments by which it is proved that their condition will be unchanging, is it demonstrated that the condition of the wicked will be unchanging also. The argument for the eternal punishment of the wicked is as strong as that for the eternal happiness of the righteous; and if the one is open to doubt, there is no security for the permanence of the other. The word unjust here is a general term for an unrighteous or wicked man. The meaning is, that he to whom that character properly belongs, or of whom it is properly descriptive, will remain so for ever. The design of this seems to be, to let the ungodly and the wicked know that there is no change beyond the grave, and by this solemn consideration to warn them now to flee from the wrath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this.

And he which is filthy, let him be filthy still. The word filthy here is, of course, used with reference to moral defilement or pollution. It refers to the sensual, the corrupt, the profane; and the meaning is, that their condition will be fixed, and that they will remain in this state of pollution for ever. There is nothing more awful than the idea that a polluted soul will be always polluted; that a heart corrupt will be always corrupt; that the defiled will be put for ever beyond the possibility of being cleansed from sin.

And he that is righteous, let him be righteous still. The just, the upright man--in contradistinction from the unjust mentioned in the first part of the verse.

And he that is holy, let him be holy still. He that is pure, in contradistinction from the filthy mentioned in the former part of the verse. The righteous and the holy will be confirmed in their character and condition, as well as the wicked. The affirmation that their condition will be fixed is as strong as that that of the wicked will be be--and no stronger; the entire representation is, that all beyond the judgment will unchanging for ever. Could any more solemn thought be brought before the mind of man?

(a) "he that is unjust" Prov 1:24-33, Eccl 11:3, Mt 25:10, 2Ti 3:13 (b) "righteous" Prov 4:18, Mt 5:6