Matthew 4:21

Matthew 21:16

Verse 16. Mt 21:15

(g) "Out of the" Ps 8:2

Mark 1:19

Luke 6:40

Verse 40. The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go beyond them in attainments; that if they were blind, their followers would be also; and that therefore it was important for them to understand fully the doctrines of the gospel, and not to be blind leaders of the blind.

Every one that is perfect. The word rendered is perfect means sometimes to repair or mend, and is thus applied to mending nets, Mt 4:21, Mk 1:19. Hence it means to repair or amend in a moral sense, or to make whole or complete. Here it means, evidently, thoroughly instructed or informed. The Christian should be like his master --holy, harmless, and undefiled, and separate from sinners. He should copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian.

(x) "The disciple" Mt 10:24, Jn 13:16, 15:20 (1) "that is perfect" or shall be perfected as his master.

Romans 9:22

Verses 22,23. What if God, etc. If God does what the apostle supposes, what then? Is it not right? This is the second point in the answer to the objection in Romm 9:19. The answer has respect to the two classes of men which actually exist on the earth--the righteous and the wicked. And the question is, whether in regard to these two classes God does In Fact do wrong? If he does not, then the doctrine of the apostle is established, and the objection is not valid. It is assumed here, as it must be, that the world is in fact divided into two classes--saints and sinners. The apostle considers the case of sinners in Rom 9:22.

Willing. Being disposed; having an inclination to. It denotes an inclination of mind towards the thing proposed. If the thing itself was right; if it was proper to "show his wrath," then it was proper to be WILLING to do it. If it is right to do a thing, it is right to purpose or intend to do it.

His wrath, (τηνοργην) This word occurs thirty-five times in the New Testament. Its meaning is derived from the idea of earnestly desiring or reaching for an object, and properly denotes, in its general sense, a vehement desire of attaining anything. Hence it comes to denote an earnest desire of revenge, or of inflicting suffering on those who have injured us, Eph 4:31, "Let all bitterness and wrath," etc.; Col 3:8, 1Timm 2:8. Hence it denotes indignation in general, which is not joined with a desire of revenge, Mk 3:5, "He looked round about on them with anger." It also denotes punishment for sin--the anger or displeasure of God against transgression. Rom 1:18; Lk 3:7; Lk 21:23, etc. In this place it is evidently used to denote severe displeasure against sin. As sin is an evil of so great magnitude, it is right for God to be willing to evince his displeasure against it; and just in proportion to the extent of the evil. This displeasure, or wrath, it is proper that God should always be willing to show; nay, it would not be right for him not to show it, for that would be the same thing as to be indifferent to it, or to approve it. In this place, however, it is not affirmed,

(1.) that God has any pleasure in sin, or its punishment; nor

(2.) that he exerted any agency to compel man to sin. It affirms only that God is willing to show his hatred of incorrigible and long-continued wickedness when it actually exists.

To make his power known. This language is the same as that which was used in relation to Pharaoh, ro 9:17; Ex 9:16. But it is not probable that the apostle intended to confine it to the Egyptians only. In the following verse he speaks of "the vessels of mercy prepared unto glory;" which cannot be supposed to be language adapted to the temporal deliverance of the Jews. The case of Pharaoh was one instance, or illustration, of the general principle on which God would deal with men. His government is conducted on great and uniform principles; and the case of Pharaoh was a development of the great laws on which he governs the universe.

Endured. Bore with; was patient, or forbearing, Rev 2:3, "And hast borne, and hast patience," etc. 1Cor 13:7, "Charity (love) beareth all things." Lk 18:7

"Shall not God avenge his own elect, though he bear long with them?"

With much long-suffering. With much patience. He suffered them to live, while they deserved to die. God bears with all sinners with much patience; he spares them amid all their provocations, to give them opportunity of repentance; and though they are fitted for destruction, yet he prolongs their lives, and offers them pardon, and loads them with benefits. This fact is a complete vindication of the government of God from the aspersions of all his enemies.

Vessels of wrath. The word vessel means a cup, etc., made of earth. As the human body is frail, easily broken and destroyed, it comes to signify also the body. 2Cor 4:7: "We have this treasure in earthen vessels." 1Thes 4:4, "That every one of you should know how to possess his vessel in sanctification and honour" that every one should keep his body from the indulgence of unlawful passions. Comp. Rom 9:3. Hence also it means the man himself. Acts 9:15, "He is a chosen vessel unto me," etc. Comp. Isa 13:3. In this place there is, doubtless, allusion to what he had just said of clay in the hands of the potter. The phrase "vessels of wrath" denotes wicked men against whom it is fit or proper that wrath should be shown; as Judas is called "the son of perdition." Jn 17:12. This does not mean that men by their very creation, or their physical nature, are thus denominated; but men who, from long continuance in iniquity, deserve to experience wrath; as Judas was not called "son of perdition" by any arbitrary appointment, or as an original designation, but because, in consequence of his avarice and treason, this was the name which in fact actually described him, or fitted his case.

Fitted, (κατηρτισμενα). This word properly means to restore; to place in order; to render complete; to supply a defect; to fit to, or adapt to, or prepare for. See Mt 4:21, "Were mending theft nets." Gal 6:1, "Restore such an one," etc. In this place it is a participle, and means those who are fitted for or adapted to destruction--those whose characters are such as to deserve destruction, or as to make destruction proper. See the same use of the word in Heb 11:3, "Through faith we understand that the worlds were framed"---beautifully fitted up in proper proportions, one part adapted to another--" by the word of God." Heb 10:5, "A body hast thou prepared for me;" fitted, or adapted to me. Comp. Ps 68:10, 74:16. In this place there is not the semblance of a declaration that God had PREPARED them, or FITTED them for destruction. It is a simple declaration that they were IN FACT fitted for it, without making an affirmation about the manner in which they became so. A reader of the English Bible may, perhaps, sometimes draw the impression that God had fitted them for this. But this is not affirmed; and there is an evident design in not affirming it, and a distinction made between them and the vessels of mercy which ought to be regarded. In relation to the latter it is expressly affirmed that God fitted or prepared them for glory. See Rom 9:23, "Which HE had afore prepared unto glory." The same distinction is remarkably striking in the account of the last judgment in Mt 25:34-41. To the righteous, Christ will say, "Come, ye blessed of my rather, inherit the kingdom prepared FOR YOU," etc. To the wicked, "Depart from me, ye cursed, into everlasting fire, prepared FOR THE DEVIL AND HIS ANGELS;" not said to have been originally prepared for them. It is clear, therefore, that God intends to keep the great truth in view, that he prepares his people by direct agency for heaven; but that he exerts no such agency in preparing the wicked for destruction.

For destruction, (ειςαπωλειαν). This word occurs in the New Testament no less than twenty times. Mt 7:13, "Which leadeth to destruction." Jn 17:12, "Son of perdition." Acts 8:20, "Thy money perish with thee;" Greek, be for destruction with thee; Acts 25:16. Php 1:28, "Token of perdition;" Php 3:19, "Whose end is destruction:" 2Thes 2:3, "The son of perdition." 1Timm 6:9, "Which drown men in destruction and perdition." Heb 10:39, "Who draw back unto perdition." See also 2Pet 2:1,3, 3:7,16, etc. In these places it is clear that the reference is to the future punishment of wicked men, and in no instance to national calamities. No such use of the word is to be found in the New Testament; and this is further clear from the contrast with the word "glory" in the next verse. We may remark here, that if men are fitted or prepared for destruction; if future torment is adapted to them, and they to it; if it is fit that they should be subjected to it; then God will do what is fit or right to be done, and, unless they repent, they must perish. Nor would it be right for God to take them to heaven as they are; to a place for which they are not fitted, and which is not adapted to their feelings, their character, or their conduct.

(u) "if God" Prov 16:4 (v) "vessels of wrath" 2Ti 2:20 (1) "fitted to destruction" or, "made up"

1 Corinthians 1:10

Verse 10. Now I beseech you, brethren. In this verse the apostle enters on the discussion respecting the irregularities and disorders in the church at Corinth, of which he had incidentally heard. See 1Cor 1:11. The first of which he had incidentally learned, was that which pertained to the divisions and strifes which had arisen in the church. The consideration of this subject occupies him to 1Cor 1:17, as those divisions had been caused by the influence of philosophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length, 1Cor 1:17-31 1Cor 11; in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty:--"I beseech you, brethren", the language of affectionate exhortation, rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the evils of schism and of strife.

By the name. By the authority of his name; or from reverence for him as the common Lord of all.

Of our Lord Jesus Christ. The reasons why Paul thus appeals to his name and authority here, maybe the following:

(1.) Christ should be regarded as the supreme Head and Leader of all the church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners.

(2.) "The whole family in heaven and earth" should be "named" after him, Eph 3:15, and should not be named after inferior and subordinate teachers. The reference to "the venerable and endearing name of Christ here stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves."--Doddridge. "There is scarce a word or expression that he [Paul] makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished them- selves by, he beseeches them by the name of Christ, a form that I do not remember he elsewhere uses."--Locke.

(3.) The prime and leading thing which Christ had enjoined on his church, was union and mutual love, Jn 13:34, 15:17; and for this he had most earnestly prayed in his memorable prayer, Jn 17:21-23. It was well for Paul thus to appeal to the name of Christ--the sole Head and Lord of his church, and the Friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth.

That ye all speak the same thing. "That ye hold the same doctrine." --Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions axe held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things, or to controversy; and although perfect uniformity of opinion cannot be expected among men on the subject of religion any more than on other subjects, yet, on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ, they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing."

And that there be no divisions among you. Greek, σχισματα --schisms. No divisions into contending parties and sects. The church was to be regarded as one, and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders. Comp. Jn 9:16, 1Cor 11:18, 12:25.

But that ye be perfectly joined together. ητεδεκατηρτισμενοι. The word here used, and rendered "perfectly joined together," denotes, properly, to restore, mend, or repair that which is rent or disordered, Mt 4:21, Mk 1:19; to amend or correct that which is morally evil and erroneous, Gal 6:1; to render perfect or complete, Lk 6:40; to fit or adapt anything to its proper place, so that it shall be complete in all its parts, and harmonious, Heb 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well-proportioned body, or part of a machine, has its appropriate place and use. See his wishes more fully expressed in 1Cor 12:12-31.

In the same mind. νοι. See Rom 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible; but that their minds were to be disposed towards each other with mutual good will, and that they should live in harmony. The word here rendered mind, denotes not merely the intellect itself, but that which is in the mind--the thoughts, counsels, plans, Rom 11:34; Rom 14:5, 1Cor 2:16, Col 2:18. (Bretschneider.)

And in the same judgment. γνωμη. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed towards each other. Union of feeling is possible even where men differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others may be right, and are honest, even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception, as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.

(b) "Lord Jesus Christ" 2Cor 13:11, 1Pet 3:8 (1) "divisions" "schisms"
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