Mat 25:46, Mar 16:16, Joh 17:2, Rom 2:6-7 | Barnes | STEP | Verse 46. And these , etc. These persons . Many, holding the doctrine of universal salvation, have contended that God would punish sin only. Christ says that those on his left hand shall go away-not sins , but sinners . Besides, sin , as an abstract thing, cannot be punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders. Into everlasting punishment .The original word, here translated punishment , means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament, , "Fear hath torment." The verb from which the noun is derived is twice used, . In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or condition , but absolute, positive suffering; and if this word does not teach it, no word could express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked would not be eternal , or without end . It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasting in this place, it is to be observed: 1st. That the literal meaning of the word expresses absolute eternity-- always being , . 2nd. That the obvious, plain interpretation of the word demands this signification. 3rd. That admitting that it was the Saviour's design ever to teach his doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught. 4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be 5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated. 6th. That he knew that the doctrine was calculated to produce fear and terror ; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears. 7th. That the word used here is the same in the original as that used to express the eternal life of the righteous ; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same, and no other than that the wicked will be miserable for ever . 8th. That it is confirmed by many other passages of Scripture, ; . Life eternal . Man by sin has plunged himself into death--temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, . Life is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness for ever. (q) "And these"

Matthew 25:46

Verse 46. And these, etc. These persons. Many, holding the doctrine of universal salvation, have contended that God would punish sin only. Christ says that those on his left hand shall go away-not sins, but sinners. Besides, sin, as an abstract thing, cannot be punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders.

Into everlasting punishment.The original word, here translated punishment, means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament, 1Jn 4:18, "Fear hath torment." The verb from which the noun is derived is twice used, Acts 4:21, 2Pet 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or condition, but absolute, positive suffering; and if this word does not teach it, no word could express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked would not be eternal, or without end. It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasting in this place, it is to be observed:

1st. That the literal meaning of the word expresses absolute eternity-- always being, Mt 18:8, 19:16, Mk 3:29, Rom 2:7, Heb 5:9.

2nd. That the obvious, plain interpretation of the word demands this signification.

3rd. That admitting that it was the Saviour's design ever to teach his doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught.

4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be

5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated.

6th. That he knew that the doctrine was calculated to produce fear and terror; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears.

7th. That the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same, and no other than that the wicked will be miserable for ever.

8th. That it is confirmed by many other passages of Scripture, 2Thes 1:7,8,9, Lk 16:26, Rev 14:11, Ps 9:17, Is 33:14, Mk 16:16; Jn 3:36.

Life eternal. Man by sin has plunged himself into death--temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, 2Ti 1:10. Life is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness for ever.

(q) "And these" Dan 12:2, Jn 5:29

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 17:2

Verse 2. As thou hast given him power. It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. Mt 28:18,19.

All flesh. All men, Mt 24:22, Lk 3:6.

That he should give eternal life. Jn 5:24.

To as many as thou hast given him. Jn 10:16, 6:37. To all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of his plan was that the atonement of Christ should not be in vain. Hence he promised him that he should see of the travail of his soul and should be satisfied (Isa 53:11); and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would apply this great work to them. It is to be observed here that the Saviour in this prayer makes an important distinction between "all flesh" and those who were "given him." He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, and so far restrained by his power, that they will not be able to prevent his bestowing redemption on those were given him--that is, all who will believe on him. Long ago, if they had been able, they would have banished religion from the world; but they are under the power of Christ, and it is his purpose that there shall be "a seed to serve him," and that "the gates of hell shall not prevail" against his church. Men who oppose the gospel should therefore feel that they cannot prevent the salvation of Christians, and should be alarmed lest they be found "fighting against God."

(b) "that he should give" Jn 5:27, 16:24

Romans 2:6-7

Verse 6. Who will render. That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves.

To every man. To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general principle the apostle is establishing, that he may bring it to bear on the Jew, and to show that he cannot escape simply because he is a Jew.

According to his deeds. That is, as he deserves; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word deeds (εργα) is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes everything connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat men according to their external conduct; but the whole language of the Bible implies that he will judge men according to the whole of their conduct, including their thoughts, and principles, and motives; that is, as they deserve. The doctrine of this place is elsewhere abundantly taught in the Bible. Prov 24:12, Mt 16:27, Rev 20:12, Jer 32:19. It is to be observed here, that the apostle does not say that men will be rewarded for their deeds, (comp. Lk 17:10,) but according to (κατα) their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ, (Tit 3:5) but still the rewards of heaven will be according to their works; that is, they who have laboured most, and been most faithful, shall receive the highest reward, or their fidelity in their Master's service shall be the measure or rule according to which the rewards of heaven shall be distributed, Mt 25:14-29. Thus the ground or reason why they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to their character and deeds. On what principle God will distribute his rewards the apostle proceeds immediately to state.

(q) "Who will render" Prov 24:12, Mt 16:27, Rev 20:12 Verse 7. To them. Whoever they may be.

Patient continuance. Who by perseverance in well doing, or in a good work. It means, that they who so continue or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible, that none will be saved but those who persevere in a life of holiness, Rev 5:10, Mt 10:22, Heb 10:38,39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.

Seek for. This word properly denotes the act of endeavouring to find anything that is lost, Mt 18:12, Lk 2:48,49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Mt 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10, 1Cor 10:24 Lk 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.

Glory and honour and immortality. The three words used here denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word glory δοξαν denotes, properly, praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendour, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of everything mean, grovelling, obscure. The word honour (τιμην) implies rather the idea of reward, or just retribution--the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there they shall be honoured by God.

Immortality. That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse; indignation, etc., apply to the punishment of the wicked beyond the grave.

Eternal life. That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds," (Rom 2:6,) not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," Jn 5:24.