Phili 4:3, Heb 12:23, Rev 13:8, 20:12, 21:27 | Barnes | STEP | Verse 3. And I intreat thee also, true yokefellow . It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was some one whom Paul regarded as associated with himself in labour, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption therefore is, that it was one of the ministers or "bishops" ) of Philippi, who had been particularly associated with Paul when he was there. The epistle was addressed to the "church, with the bishops and deacons," ; and the fact that this one had been particularly associated with Paul would serve to designate him with sufficient particularity. Whether he was related to the women referred to is wholly unknown. Doddridge supposes that he might be the husband of one of these women; but of that there is no evidence. The term "yokefellow" συζυγος-- some have understood as a proper name, ( Syzygus ;) but the proper import of the word is yokefellow, and there is no reason to believe that it is used here to denote a proper name. If it had been, it is probable that some other word than that here used and rendered true -- γνησιος--would have been employed. The word true γνησιος--means that he was sincere, faithful, worthy of confidence. Paul had had evidence of his sincerity and fidelity; and he was a proper person, therefore, to whom to entrust a delicate and important business. Help those women . The common opinion is, that the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was, to secure a reconciliation between them. There is, however, no certain evidence of this. The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of "help" which was to be imparted was probably by counsel, and friendly co-operation in the duties which they were called to perform. There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that here rendered help --συλλαμβανου. Which laboured with me in the Gospel . As Paul did not permit women to preach, ( comp. ,) he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches, ( ; , seq.,) to whom was probably entrusted particularly the care of the female members of a church. In the custom which prevailed in the oriental world of excluding females from the public gaze, and of confining them to their houses, it would not be practicable for the apostles to have access to them. The duties of instructing and exhorting them were then probably entrusted chiefly to pious females; and in this way important aid would be rendered in the gospel. Paul could regard such as "labouring with him," though they were not engaged in preaching. With Clement also . That is, they were associated with Clement, and with the other fellow-labourers of Paul, in aiding him in the gospel. Clement was doubtless some one who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi. Whose names are in the book of life . . The phrase, "the book of life," which occurs here, and in , is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalogue when he was deceased. The word life here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there, who can obliterate them? (*) "yokefellow" "companion"

Philippians 4:3

Verse 3. And I intreat thee also, true yokefellow. It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was some one whom Paul regarded as associated with himself in labour, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption therefore is, that it was one of the ministers or "bishops" Php 1:1) of Philippi, who had been particularly associated with Paul when he was there. The epistle was addressed to the "church, with the bishops and deacons," Php 1:1; and the fact that this one had been particularly associated with Paul would serve to designate him with sufficient particularity. Whether he was related to the women referred to is wholly unknown. Doddridge supposes that he might be the husband of one of these women; but of that there is no evidence. The term "yokefellow" συζυγος-- some have understood as a proper name, (Syzygus;) but the proper import of the word is yokefellow, and there is no reason to believe that it is used here to denote a proper name. If it had been, it is probable that some other word than that here used and rendered true-- γνησιος--would have been employed. The word true γνησιος--means that he was sincere, faithful, worthy of confidence. Paul had had evidence of his sincerity and fidelity; and he was a proper person, therefore, to whom to entrust a delicate and important business.

Help those women. The common opinion is, that the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was, to secure a reconciliation between them. There is, however, no certain evidence of this. The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of "help" which was to be imparted was probably by counsel, and friendly co-operation in the duties which they were called to perform. There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that here rendered help--συλλαμβανου.

Which laboured with me in the Gospel. As Paul did not permit women to preach, (1Timm 2:12 comp. 1Cor 11:5,) he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches, (Rom 16:1; 1Timm 5:9, seq.,) to whom was probably entrusted particularly the care of the female members of a church. In the custom which prevailed in the oriental world of excluding females from the public gaze, and of confining them to their houses, it would not be practicable for the apostles to have access to them. The duties of instructing and exhorting them were then probably entrusted chiefly to pious females; and in this way important aid would be rendered in the gospel. Paul could regard such as "labouring with him," though they were not engaged in preaching.

With Clement also. That is, they were associated with Clement, and with the other fellow-labourers of Paul, in aiding him in the gospel. Clement was doubtless some one who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi.

Whose names are in the book of life. Isa 4:3. The phrase, "the book of life," which occurs here, and in Rev 3:5, 13:8, 20:12,15, 21:27, 22:19, is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalogue when he was deceased. The word life here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there, who can obliterate them?

(*) "yokefellow" "companion"

Hebrews 12:23

Verse 23. To the general assembly. Heb 12:22.

And church of the firstborn. That is, you are united with the church of the firstborn. They who were firstborn among, the Hebrews enjoyed peculiar privileges, and especially pre-eminence of rank. Col 1:15. The reference here is, evidently, to those saints who had been distinguished for their piety, and who may be supposed to be exalted to peculiar honours in heaven--such as the patriarchs, prophets, martyrs. The meaning is, that by becoming Christians we have become, in fact, identified with that happy and honoured church, and that this is a powerful motive to induce us to persevere. It is a consideration which should make us adhere to our religion amidst all temptations and persecutions, that we are identified with the most eminently holy men who have lived, and that we are to share their honours and their joys. The Christian is united in feeling, in honour, and in destiny, with the excel. lent of all the earth and of all times, lie should feel it, therefore, an honour to be a Christian; he should yield to no temptation which would induce him to part from so goodly a fellowship.

Which are written in heaven. Marg. enrolled. The word here was employed by the Greeks to denote that one was enrolled as a citizen, or entitled to the privileges of citizenship. Here it means. that the names of the persons referred to were registered or enrolled among the inhabitants of the heavenly world. Lk 10:20.

And to God the Judge of all. God, who will pronounce the final sentence on all mankind. The object of the reference here to God as Judge does not appear to be to contrast the condition of Christians with that of the Jews, as is the case in some of the circumstances alluded to, but to bring impressively before their minds the fact that they sustained a peculiarly near relation to him from whom all were to receive their final allotment. As the destiny of all depended on him, they should be careful not to provoke his wrath. The design of the apostle seems to be to give a rapid glance of what there was in heaven, as disclosed by the eye of faith to the Christian, which should operate as a motive to induce him to persevere in his Christian course. The thought that seems to have struck his mind in regard to God was, that he would do right to all. They had, therefore, everything to fear if they revolted from him; they had everything to hope if they bore their trials with patience, and persevered to the end. And to the spirits of just men made perfect. Not only to the more eminent saints--the "church of the firstborn"--but to all who were made perfect in heaven. They were not only united with the imperfect Christians on earth, but with those who have become completely delivered from sin, and admitted to the world of glory. This is a consideration which ought to influence the minds of all believers. They are even now united with all the redeemed in heaven. They should so live as not to be separated from them in the final day. Most Christians have among the redeemed already not a few of their most tenderly beloved friends. A father may be there; a mother, a sister, a smiling babe. It should be a powerful motive with us so to live as to be prepared to be reunited with them in heaven.

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

Revelation of John 20:12

Verse 12. And I saw the dead, small and great. All the dead--for this language would express that--the whole race being composed of the "small and great." Thus, in other language, the same idea might be expressed by saying the young and old; the rich and poor; the bond and free; the sick and well; the happy and the unhappy; the righteous and the wicked; for all the human family might, in these respects, be considered as thus divided. The fair meaning in this place therefore is, that all the dead would be there, and of course this would preclude the idea of a previous resurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is the wicked dead that are referred to in this description of the final judgment. It is the judgment of all the dead.

Stand before God. That is, they appear thus to be judged. The word "God" here must naturally refer to the final Judge on the throne, and there can be no doubt (see Mt 25:31)that this is the Lord Jesus. Compare 2Cor 5:10. None can judge the secrets of the heart; none can pronounce on the moral character of all mankind of all countries and ages, and determine their everlasting allotment, but he who is Divine.

And the books were opened. That is, the books containing the record of human deeds. The representation is, that all that men have done is recorded, and that it will be exhibited on the final trial, and win constitute the basis of the last judgment. The imagery seems to be derived from the accusations made against such as are arraigned before human courts of justice.

And another book was opened, which is the book of life. The book containing the record of the names of all who shall enter into life, or into heaven. Rev 3:5. The meaning here is, that John saw not only the general books opened containing the records of the deeds of men, but that he had a distinct view of the list or roll of those who were the followers of the Lamb. It would seem that in regard to the multitudes of the impenitent and the wicked, the judgment will proceed on their deeds in general; in regard to the righteous, it will turn on the fact that their names had been enrolled in the book of life. That will be sufficient to determine the nature of the sentence that is to be be passed on them. He will be safe whose name is found in the book of life; no one will be safe who is to have his eternal destiny determined by his own deeds. This passage proves particularly that the righteous dead are referred to here as being present at the final judgment; and is thus an additional argument against the supposition of a resurrection of the righteous, and a judgment on them, at the beginning of the millennium.

And the dead were judged out of those things which were written in the books. The records which had been made of their deeds. The final judgment will proceed on the record that has been made. It will not be arbitrary, and will not be determined by rank, condition, or profession, but it will be according to the record.

According to their works. 2Cor 5:10. The fact that the name of any one was found in the book of life would seem, as above remarked, to determine the certainty of salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.

(b) "books were opened" Dan 7:10 (c) "another book" Rev 21:27, Dan 12:1 (d) "according to their works" Jer 32:19, Mt 16:27

Revelation of John 21:27

Verse 27. And there shall in no wise. On no account; by no means. This strong language denotes the absolute exclusion of all that is specified in the verse.

Anything that defileth. Literally, "anything common." Acts 10:14. It means here that nothing will be found in that blessed abode which is unholy or sinful. It will be a pure world, 2Pet 3:13.

Neither whatsoever worketh abomination, or maketh a lie. Rev 21:8.

But they which are written in the Lamb's book of life. Whose names are there recorded. Rev 3:5. Compare Rev 21:8.

(f) "there shall" Isa 35:8, 52:1, 60:21, Joel 3:17, Mt 13:41, 1Cor 6:9,10 Gal 5:19-21, Eph 5:5, Heb 12:14 (g) "Lamb's book of life" Rev 13:8