Mat 13:35, 25:34, Luk 11:50, Heb 9:26, Rev 13:8 | Barnes | STEP | Verse 35. (y) "by the prophet" (z) "kept secret"

Matthew 13:35

(y) "by the prophet" Ps 78:2 (z) "kept secret" Lk 10:14, Rom 16:25,26, Col 1:26

Matthew 25:34

Verse 34. The King. That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Lk 19:38, Jn 18:37, Rev 17:14, 19:16.

Blessed of my Father. Made happy, or raised to felicity by my Father. Mt 5:3.

Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Rom 8:17, Gal 4:6,7, Heb 1:14, 1Jn 3:2.

Prepared for you, etc. That is, designed for you, or appointed for you. The phrase, from the foundation of the world, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly, the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on individuals, and by a plan which is eternal, Rom 8:29,30, Eph 1:4, 5, 11, 12, 2Thes 2:13; 1Pet 1:2, Jn 6:37. This is right and consistent with justice; for,

(1.) all men are by nature equally undeserving.

(2.) Bestowing favours on one does not do injustice to another, where neither deserves favour. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me.

(3.) If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Jn 5:40, Mk 16:15, 16.

(a) "blessed of" Ps 115:15 (b) "inherit" Rom 8:17, 1Pet 1:4 (c) "the kingdom" 1Thes 2:12, Rev 5:10 (d) "prepared" 1Cor 2:9, Heb 11:16

Luke 11:50

Verse 50. Mt 23:29. Also Mt 23:30-36.

Hebrews 9:26

Verse 26. For then must he often have suffered. That is, if his blood had no more efficacy than that which the Jewish high priest offered, and which was so often repeated, it would have been necessary that Christ should have often died.

But now once. Once for all; once in the sense that it is not to be repeated again--απαξ.

In the end of the world. In the last dispensation or economy; that under which the affairs of the world will be wound up. See the phrase fully explained Heb 1:2; Acts 2:17; 1Cor 10:11, Isa 2:2.

Hath he appeared. He has been manifested in human form.

To put away sin.

(1.) To remove the punishment due to sin, or to provide a way of pardon; and

(2.) to remove the stain of sin from the soul. Heb 9:2.

By the sacrifice of himself. Heb 1:3; Heb 2:14; Heb 7:27.

Revelation of John 13:8

Verse 8. And all that dwell upon the earth shall worship him. That is, as immediately stated, all whose names are not in the book of life. On the word worship, Rev 13:4.

Whose names are not written in the book of life of the Lamb. That is, of the Lord Jesus--the Lamb of God. Php 4:3. Compare Barnes on "Joh 1:29". The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life.

Slain from the foundation of the world. Rev 5:6. Compare Rev 3:5. The meaning here is, not that he was actually put to death "from the foundation of the world," but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Rom 4:17. The purpose was so certain; it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was "slain from the foundation of the world." Prof. Stuart, however, (Com. in loc.,) supposes that this phrase should be connected with the former member of the sentence--" whose names are not written, from the foundation of the world, in the life-book of the Lamb which was slain." Either construction makes good sense; but it seems to me that that which is found in our common version is the most simple and natural.

(g) "book of life" Rev 21:27, Dan 12:1 (h) "slain from the foundation" Rev 17:8