Phili 1:23, Rev 5:9-14, 21:23 | Barnes | STEP | Verse 23. For I am in a straight betwixt two . Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait" συνεχομαι--means, to be pressed on or constrained, as in a crowd; to feel one's self pressed, or pent up, so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them as an anchor holds a ship to its moorings; and yet there was a heavenly influence bearing upon him--like the gale upon the vessel --which would bear him away to heaven." Burder , in Ros. Alt. u. neu. Morgenland, in loc. Having a desire to depart . To die--to leave this world for a better. Men, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die--and even then they wish it only as the least of two evils. Pressed down by pain and sorrow, or sick and weary of the world, the mind may be wrought up into a desire to be away. But this, with the world, is in all cases the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which men expressed a desire to depart--but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man--for he ardently loved him; it was not because he had been disappointed about wealth and honour--for he had sought neither; it was not because he had not been successful--for no man has been more so; it was not because he had been subjected to pains and imprisonments--for he was willing to bear them; it was not because he was old, and infirm and a burden to the world--for, from anything that appears, he was in the rigour of life, and in the fulness of his strength. It was from a purer, higher motive than any of these--the strength of attachment which bound him to the Saviour, and which made him long to be with him. And to be with Christ . We may remark on this expression, (1.) that this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy." (2.) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period. (3.) The soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact--to see him, and to partake of his glory. (4.) The soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven, for Christ is in heaven, and is its glory. We may add, (a.) that this wish to be with Christ constitutes a marked difference between a Christian and other men. Other men may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ --and this constitutes a broad line of distinction between him and other men. (b.) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world, or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened --and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death. Which is far better . Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves, also, that the soul of the Christian at death is made at once happy--for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here πολλωμαλλονκρεισσον--is very emphatic, and the apostle seems to labour for language which will fully convey his idea. It means, "by much more, or rather better;" and the sense is, "better beyond all expression." Doddridge . See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and, having this feeling, death to us will have no terrors. (a) "to depart" (b) "far better"

Philippians 1:23

Verse 23. For I am in a straight betwixt two. Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait" συνεχομαι--means, to be pressed on or constrained, as in a crowd; to feel one's self pressed, or pent up, so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them as an anchor holds a ship to its moorings; and yet there was a heavenly influence bearing upon him--like the gale upon the vessel --which would bear him away to heaven." Burder, in Ros. Alt. u. neu. Morgenland, in loc.

Having a desire to depart. To die--to leave this world for a better. Men, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die--and even then they wish it only as the least of two evils. Pressed down by pain and sorrow, or sick and weary of the world, the mind may be wrought up into a desire to be away. But this, with the world, is in all cases the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which men expressed a desire to depart--but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man--for he ardently loved him; it was not because he had been disappointed about wealth and honour--for he had sought neither; it was not because he had not been successful--for no man has been more so; it was not because he had been subjected to pains and imprisonments--for he was willing to bear them; it was not because he was old, and infirm and a burden to the world--for, from anything that appears, he was in the rigour of life, and in the fulness of his strength. It was from a purer, higher motive than any of these--the strength of attachment which bound him to the Saviour, and which made him long to be with him.

And to be with Christ. We may remark on this expression,

(1.) that this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy."

(2.) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period.

(3.) The soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact--to see him, and to partake of his glory.

(4.) The soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven, for Christ is in heaven, and is its glory. We may add,

(a.) that this wish to be with Christ constitutes a marked difference between a Christian and other men. Other men may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ--and this constitutes a broad line of distinction between him and other men.

(b.) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world, or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened--and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death.

Which is far better. Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves, also, that the soul of the Christian at death is made at once happy--for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here πολλωμαλλονκρεισσον--is very emphatic, and the apostle seems to labour for language which will fully convey his idea. It means, "by much more, or rather better;" and the sense is, "better beyond all expression." Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and, having this feeling, death to us will have no terrors.

(a) "to depart" 2Cor 5:8 (b) "far better" Ps 16:11

Revelation of John 5:9-14

Verse 9. And they sung a new song. Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid, (Job 38:7) but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the other songs do not strike, and refers to glories of the Divine character which but for the work of redemption would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed millions continue to ascend to heaven. Compare Ps 40:3, 96:1, 144:9, Isa 42:10.

Thou art worthy to take the book, etc. This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.

For thou wast slain. The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was that which was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honour, and is fitted to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honour in heaven and on earth may appropriately be conferred on him.

And hast redeemed us. The word here used--αγοραζω--means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, 2Pet 2:1.

To God. That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. 2Cor 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.

By thy blood. Acts 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an stoning sacrifice, the language is full of meaning; if not, it has no significance, and could not be understood.

Out of every kindred. Literally, "of every tribe"--φυλης. The word tribe means properly a comparatively small division or class of people associated together.--Professor Stuart. It refers to a family, or race, having a common ancestor, and usually associated or banded together--as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family--not only from the different nations, but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.

And tongue. People speaking all languages. The word here used would seem to denote a division of the human family larger than a tribe but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages--as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29, 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Acts 2:8-11.

And people. The word here used--λαος--properly denotes a people considered as a mass, made up of smaller divisions--as an association of smaller bodies--or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people--δημος--for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words here used would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.

And nation. εθνους. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule: as, for example, the British nation, however many minor tribes there may be; however many different languages may be spoken; and however many separate people there may be--as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words here used by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.

(b) "new song" Rev 13:3 (c) "blood" Acts 20:28, Eph 1:7, Heb 9:12, 1Pet 1:18,19 (d) "kindred" Rev 7:9 Verse 10. And hast made us unto our God kings and priests. Rev 1:6.

And we shall reign on the earth. The redeemed, of whom we are the representatives. The idea clearly is, in accordance with what is so frequently said in the Scriptures, that the dominion on the earth will be given to the saints; that is, that there will be such a prevalence of true religion, and the redeemed will be so much in the ascendency, that the affairs of the nations will be in their hands. Righteous men will hold the offices; will fill places of trust and responsibility; will have a controlling voice in all that pertains to human affairs. Dan 7:27; Rev 20:1, seq. To such a prevalence of religion all things are tending; and to is this, in all the disorder and sin which now exist, are we permitted to look forward. It not said that this will be a reign under the Saviour in a literal kingdom on the earth; nor is it said that the saints will descend from heaven, and occupy thrones of power under Christ as a visible king. The simple affirmation is, that they will reign on the earth; and as this seems to be spoken in the name of the redeemed, all that is necessary to be understood is, that there will be such a prevalence of true religion on the earth that it will become a vast kingdom of holiness, and that, instead of being in the minority, the saints will everywhere have the ascendency.

(e) "kings" re 1:6 (f) "reign" Rev 22:5 Verse 11. And I beheld. And I looked again.

And I heard the voice of many angels. The inhabitants of heaven uniting with the representatives of the redeemed church, in ascribing honour to the Lamb of God. The design is to show that there is universal sympathy and harmony in heaven, and that all worlds will unite in ascribing honour to the Lamb of God.

Round about the throne and the beasts and the elders. In a circle or area beyond that which was occupied by the throne, the living creatures, and the elders. They occupied the centre as it appeared to John, and this innumerable company of angels surrounded them. The angels are represented here, as they are everywhere in the Scriptures, as taking a deep interest in all that pertains to the redemption of men, and it is not surprising that they are here described as uniting with the representatives of the church in rendering honour to the Lamb of God. 1Pet 1:12.

And the number of them was ten thousand times ten thousand. One hundred millions--a general term to denote either a countless number, or an exceedingly great number. We are not to suppose that it is to be taken literally.

And thousands of thousands. Implying that the number before specified was not large enough to comprehend all. Besides the "ten thousand times ten thousand," there was a vast, uncounted host which one could not attempt to enumerate. The language here would seem to be taken from Dan 7:10: "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him." Compare Ps 68:17: "The chariots of God are twenty thousand, even thousands of angels." See also De 33:2, 1Kgs 22:19.

(a) "number" Dan 7:10, Heb 12:22 Verse 12. Saying with a loud voice, Worthy is the Lamb that was slain. Rev 5:2, Rev 2:9. The idea here is, that the fact that he was slain, or was made a sacrifice for sin, was the ground or reason for what is here ascribed to him. Rev 5:5

To receive power. Power or authority to rule over all things. Mt 28:18. The meaning here is, that he was worthy treat these things should be ascribed to him, or to be addressed and acknowledged as possessing them. A part of these things were his in virtue of his very nature--as wisdom, glory, riches; a part were conferred on him as the result of his work--as the mediatorial dominion over the universe, the honour resulting from his work, etc. In view of all that he was, and of all that he has done, he is here spoken of as "worthy" of all these things.

And riches. Abundance. That is, he is worthy that whatever contributes to honour, and glory, and happiness, should be conferred on him in abundance. Himself the original proprietor of all things, it is fit that he should be recognised as such; and having performed the work which he has, it is proper that whatever may be made to contribute to his honour should be regarded as his.

And wisdom. That he should be esteemed as eminently wise; that is, that as the result of the work which he has accomplished, he should be regarded as having ability to choose the best ends, and the best means to accomplish them. The feeling here referred to is that which arises from the contemplation of the work of salvation by the Redeemer, as a work eminently characterized by wisdom--wisdom manifested in meeting the evils of the fall; in honouring the law; in showing that mercy is consistent with justice; and in adapting the whole plan to the character and wants of man. If wisdom was anywhere demanded, it was in reconciling a lost world to God; if it has been anywhere displayed, it has been in the arrangements for that work, and in its execution by the Redeemer. 1Cor 1:24; compare Mt 13:54, Lk 2:40,52 1Cor 1:20-21,30, Eph 1:8, 3:10.

And strength. Ability to accomplish his purposes. That is, it is meet that he should be regarded as having such ability. This strength or power was manifested in overcoming the great enemy of man; in his control of winds, and storms, and diseases, and devils; in triumphing over death; in saving his people.

And honour. He should be esteemed and treated with honour for what he has done.

And glory. This word refers to a higher ascription of praise than the word honour. Perhaps that might refer to the honour which we feel in our hearts; this to the expression of that by the language of praise.

And blessing. Everything which would express the desire that he might be happy, honoured, adored. To bless one is to desire that he may have happiness and prosperity; that he may be successful, respected, and honoured. To bless God, or to ascribe blessing to him, is that state where the heart is full of love and gratitude, and where it desires that he may be everywhere honoured, loved, and obeyed as he should be. The words here express the wish that the universe would ascribe to the Redeemer all honour, and that he might be everywhere loved and adored.

(b) "worthy" Rev 4:11 Verse 13. And every creature which is in heaven. The meaning of this verse is, that all created things seemed to unite in rendering honour to Him who sat on the throne and to the Lamb. In the previous verse, a certain number--a vast host--of angels are designated as rendering praise as they stood round the area occupied by the throne, the elders, and the living creatures; here it is added that all who were in heaven united in this ascription of praise.

And on the earth. All the universe was heard by John ascribing praise to God. A voice was heard from the heavens, from all parts of the earth, from under the earth, and from the depths of the sea, as if the entire universe joined in the adoration. It is not necessary to press the language literally, and still less is it necessary to understand by it, as Professor Stuart does, that the angels who presided over the earth, over the under-world, and over the sea, are intended. It is evidently popular language; and the sense is, that John heard a universal ascription of praise. All worlds seemed to join in it; all the dwellers on the earth and under the earth and in the sea partook of the spirit of heaven in rendering honour to the Redeemer.

Under the earth. Supposed to be inhabited by the shades of the dead. Job 10:21; Job 10-22; Isa 14:9.

And such as are in the sea. All that dwell in the ocean. In Ps 148:7-10, "dragons, and all deeps;--beasts, and all cattle; creeping things, and flying fowl," are called on to praise the Lord; and there is no more incongruity or impropriety in one description than in the other. In the Psalm, the universe is called on to render praise; in the passage before us it is described as actually doing it. The hills, the streams, the floods; the fowls of the air, the dwellers in the deep, and the beasts that roam over the earth; the songsters in the grove, and the insects that play in the sunbeam, in fact declare the glory of their Creator; and it requires no very strong effort of the fancy to imagine the universe as sending up a constant voice of thanksgiving.

Blessing, and honour, etc. There is a slight change here from Rev 5:12, but it is the same thing substantially. It is an ascription of all glory to God and to the Lamb.

(c) "creature" Php 2:10 (d) "Blessing" 1Chr 29:11, 1Timm 6:16, 1Pet 4:11 Verse 14. And the four beasts said, Amen. The voice of universal praise came to them from abroad, and they accorded with it, and ascribed honour to God.

And the four and twenty elders fell down, etc. The living creatures and the elders began the work of praise, (Rev 5:8) and it was proper that it should conclude with them; that is, they give the last and final response.--Professor Stuart. The whole universe, therefore, is sublimely represented as in a state of profound adoration, waiting for the developments to follow on the opening of the mysterious volume. All feel an interest in it; all feel that the secret is with God; all feel that there is but One who can open this volume; and all gather around, in the most reverential posture, awaiting the disclosure of the great mystery.

(e) "four beasts" Rev 19:4

Revelation of John 21:23

Verse 23. And the city had no need of the sun, neither of the moon, to shine in it. This imagery seems to be derived from Isa 60:19-20. Isa 60:19 Isa 60:20. No language could give a more striking or beautiful representation of the heavenly state than that which is here employed.

For the glory of God did lighten it. By the visible splendour of his glory. Rev 21:11. That supplied the place of the sun and the moon.

And the Lamb is the light thereof. The Son of God; the Messiah. Rev 5:6; Isa 60:19.

(a) "sun" Rev 22:5, Isa 60:19,20 (b) "the light" Jn 1:4