Proverbs 10:16

John 6:27-29

Verse 27. Labour not. This does not mean that we are to make no effort for the supply of our wants (comp. 1Timm 5:1, 2Thes 3:10), but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. Mt 6:25.

The meat that perisheth. The food for the supply of your natural wants. It perishes. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated.

That meat which endureth. The supply of your spiritual wants; that which supports, and nourishes, and strengthens the soul; the doctrines of the gospel, that are to a weak and guilty soul what needful food is to the weary and decaying body.

To everlastingly life. The strength derived from the doctrines of the gospel is not exhausted. It endures without wasting away. It nourishes the soul to everlasting life. "They that wait upon the Lord shall renew their strength; they shall run and not be weary, and shall walk and not faint," Isa 40:31.

Him hath God the Father sealed. To seal is to confirm or approve as ours. This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act. So God the Father, by the miracles which had been wrought by Jesus, had shown that he had sent him, that he approved his doctrines, and ratified his works. The miracles were to his doctrine what a seal is to a written instrument. Jn 3:33.

(1) "Labour" or, "Work not" (k) "that meat which endureth" Jer 15:16, Jn 4:14, Jn 6:54, 58 (l) "him hath God" Ps 2:7, 40:7, Isa 42:1, Jn 8:18, Acts 2:22, 2Pet 1:17 Verse 28. What shall we do, that we might work the world's of God? That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do--by their works. The idea of doing something. to merit salvation is one of the last that the sinner ever surrenders. Verse 29. This is the work of God. This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth, Rom 10:4.

(m) "This is the work of God" 1Jn 3:23

Hebrews 4:11

Verse 11. Let us labour therefore. Let us earnestly strive. Since there is a rest whose attainment is worth all our efforts; since so many have failed of reaching it by their unbelief; and since there is so much danger that we may fail of it also, let us give all diligence that we may enter into it. Heaven is never obtained but by diligence, and no one enters there who does not earnestly desire it, and who does not make a sincere effort to reach it.

Of unbelief. Marg. disobedience. The word unbelief best expresses the sense, as the apostle was showing that this was the principal thing that prevented men from entering into heaven. Heb 3:12.

(a) "Let us" 2Pet 1:10 (1) "unbelief" "disobedience"

2 Peter 1:5-10

Verse 5. And beside this. καιαυτοτουτο. Something here is necessary to be understood in order to complete the sense. The reference is to 2Pet 1:3; and the connexion is, "since (2Pet 1:3) God has given us these exalted privileges and hopes, in respect to this, (κατα or δια being understood,) or as a consequence fairly flowing from this, we ought to give all diligence that we may make good use of these advantages, and secure as high attainments as we possibly can. We should add one virtue to another, that we may reach the highest possible elevation in holiness."

Giving all diligence. Greek, "Bringing in all zeal or effort." The meaning is, that we ought to make this a distinct and definite object, and to apply ourselves to it as a thing to be accomplished.

Add to your faith virtue. It is not meant in this verse and the following that we are to endeavour particularly to add these things one to another in the order in which they are specified, or that we are to seek first to have faith, and then to add to that virtue, and then to add knowledge to virtue rather than to faith, etc. The order in which this is to be done, the relation which one of these things may have to another, is not the point aimed at; nor are we to suppose that any other order of the words would not have answered the purpose of the apostle as well, or that any one of the virtues specified would not sustain as direct a relation to any other, as the one which he has specified. The design of the apostle is to say, in an emphatic manner, that we are to strive to possess and exhibit all these virtues; in other words, we are not to content ourselves with a single grace, but are to cultivate all the virtues, and to endeavour to make our piety complete in all the relations which we sustain. The essential idea in the passage before us seems to be, that in our religion we are not to be satisfied with one virtue, or one class of virtues, but that there is to be

(1.) a diligent CULTIVATION of our virtues, since the graces of religion are as susceptible of cultivation as any other virtues;

(2.) that there is to be PROGRESS made from one virtue to another, seeking to reach the highest possible point in our religion; and,

(3.) that there is to be an ACCUMULATION of virtues and graces-or we are not to be satisfied with one class, or with the attainments which we can make in one class. We are to endeavour to add on one after another until we have become possessed of all. Faith, perhaps, is mentioned first, because that is the foundation of all Christian virtues; and the other virtues are required to be added to that, because, from the place which faith occupies in the plan of justification, many might be in danger of supposing that if they had that they had all that was necessary. Comp. Jas 2:14, seq. In the Greek word rendered "add," (επιχορηγησατε,) there is an allusion to a chorus-leader among the Greeks, and the sense is well expressed by Doddridge: "Be careful to accompany that belief with all the lovely train of attendant graces." Or, in other words, "let faith lead on as at the head of the choir or the graces, and let all the others follow in their order." The word here rendered virtue is the same which is used in 2Pet 1:3; and there is included in it, probably, the same general idea which was noticed there. All the things which the apostle specifies, unless knowledge be an exception, are virtues in the sense in which that word is commonly used; and it can hardly be supposed that the apostle here meant to use a general term which would include all of the others. The probability is, therefore, that by the word here he has reference to the common meaning of the Greek word, as referring to manliness, courage, rigour, energy; and the sense is, that he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be subjected. True virtue is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence.

And to virtue knowledge. The knowledge of God and of the way of salvation through the Redeemer, 2Pet 2:3. Comp. 2Pet 3:8. It is the duty of every Christian to make the highest possible attainments in knowledge.

(*) "this" "And to this end" (a) "virtue" Php 4:8 (b) "knowledge" Php 1:9 Verse 6. And to knowledge temperance. On the meaning of the word temperance, Acts 24:25, and 1Cor 9:25. The word here refers to the mastery over all our evil inclinations and appetites. We are to allow none of them to obtain control over us. 1Cor 6:12. This would include, of course, abstinence from intoxicating drinks; but it would also embrace all evil passions and propensities. Everything is to be confined within proper limits, and to no propensity of our nature are we to give indulgence beyond the limits which the law of God allows.

And to temperance patience. Jas 1:4.

And to patience godliness. True piety.

1Pet 1:3. 1Timm 2:2; 1Timm 3:16; 1Timm 4:7, 1Timm 4:8; 1Timm 6:3, 1Timm 6:5, 1Timm 6:6 1Timm 6:11.

(c) "temperance" 1Cor 9:25 (d) "patience" Jas 1:4 (e) "godliness" 1Timm 4:7 Verse 7. And to godliness brotherly kindness. Love to Christians as such. Jn 13:34; Heb 13:1.

And to brotherly kindness charity. Love to all mankind. There is to be a peculiar affection for Christians as of the same family; there is to be a true and warm love, however, for all the race. 1Cor 13:1, seq.

(f) "kindness" Jn 13:34,35 (g) "brotherly kindness" 1Cor 13:1-5 (+) "charity" "Love" Verse 8. For if these things be in you, and abound. If they are in you in rich abundance; if you are eminent for these things.

They make you that ye shall neither be barren nor unfruitful. They will show that you are not barren or unfruitful. The word rendered barren, is, in the margin, idle. The word idle more accurately expresses the sense of the original. The meaning is, that if they evinced these things, it would show

(1.) that they were diligent in cultivating the Christian graces, and

(2.) that it was not a vain thing to attempt to grow in knowledge and virtue. Their efforts would be followed by such happy results as to be an encouragement to exertion. In nothing is there, in fact, more encouragement than in the attempt to become eminent in piety. On no other efforts does God smile more propitiously that on the attempt to secure the salvation of the soul and to do good. A small part of the exertions which men put forth to become rich, or learned, or celebrated for oratory or heroism, would secure the salvation of the soul. In the former, also, men often fail; in the latter, never.

(1) "barren" "idle" (h) "unfruitful" Jn 15:2-6 Verse 9. But he that lacketh these things is blind. He has no clear views of the nature and the requirements of religion.

And cannot see afar off. The word used here, which does not occur elsewhere in the New Testament, (μυωπαζω,) means to shut the eyes; i.e., to contract the eyelids, to blink, to twinkle, as one who cannot see clearly, and hence to be near-sighted. The meaning here is, that he is like one who has an indistinct vision; one who can see only the objects that are near him, but who has no correct apprehension of objects that are more remote. He sees but a little way into the true nature and design of the gospel, he does not take those large and clear views which would enable him to comprehend the whole system at a glance.

And hath forgotten that he was purged from his old sins. He does not remember the obligation which grows out of the fact that a system has been devised to purify the heart, and that he has been so far brought under the power of that system as to have his sins forgiven. If he had any just view of that, he would see that he was under obligation to make as high attainments as possible, and to cultivate to the utmost extent the Christian graces.

(++) "lacketh" "hath not" (&) "can not see afar off" "And short-sighted" (|) "purged" "cleansed" Verse 10. Wherefore the rather, brethren, give diligence. 2Pet 1:5. "In view of these things, give the greater diligence to secure your salvation." The considerations on which Peter based this appeal seem to have been the fact that such promises are made to us, and such hopes held out before us; the degree of uncertainty thrown over the whole matter of our personal salvation by low attainments in the divine life, and the dreadful condemnation which will ensue if in the end it shall be found that we are destitute of all real piety. The general thought is, that religion is of sufficient importance to claim our highest diligence, and to arouse us to the most earnest efforts to obtain the assurance of salvation.

To make your calling and election sure. On the meaning of the word calling, Eph 4:1. On the meaning of the word election, Rom 9:11; 1Thes 1:4; Comp. Eph 1:5. The word rendered election here, (εκλογη) occurs only in this place and in Acts 9:15, Rom 9:11; 11:5 Rom 11:7,28, 1Thes 1:4; though corresponding words from the same root denoting the elect, to elect, to choose, frequently occur. The word here used means election, referring to the act of God, by which those who are saved are chosen to eternal life. As the word calling must refer to the act of God, so the word election must; for it is God who both calls and chooses those who shall be saved. The word in the Scriptures usually refers to the actual choosing of those who shall be saved; that is, referring to the time when they, in fact, become the children of God, rather than to the purpose of God that it shall be done; but still there must have been an eternal purpose, for God makes no choice which he did not always intend to make. The word sure, means firm, steadfast, secure, (βεβαιαν). Here the reference must be to themselves; that is, they were so to act as to make it certain to themselves that they had been chosen, and were truly called into the kingdom of God. It cannot refer to God, for no act of theirs could make it more certain on his part, if they had been actually chosen to eternal life. Still, God everywhere treats men as moral agents; and what may be absolutely certain in his mind from the mere purpose that it shall be so, is to be made certain to us only by evidence, and in the free exercise of our own powers. The meaning here is, that they were to obtain such evidences of personal piety as to put the question whether they were called and chosen, so far as their own minds were concerned, to rest; or so as to have undoubted evidence on this point. The Syriac, the Vulgate, and some Greek manuscripts, insert here the expression "by your good works;" that is, they were to make their calling sure by their good works, or by holy living. This clause, as Calvin remarks, is not authorized by the best authority, but it does not materially affect the sense. It was undoubtedly by their "good works" in the sense of holy living, or of lives consecrated to the service of God, that they were to obtain the evidence that they were true Christians; that is, that they had been really called into the kingdom of God, for there is nothing else on which we can depend for such evidence. God has given no assurance to us by name that he intends to save us. We can rely on no voice, or vision, or new revelation, to prove that it is so. No internal feeling of itself, no raptures, no animal excitement, no confident persuasion in our own minds that we are elected, can be proof in the case; and the only certain evidence on which we can rely is that which is found in a life of sincere piety. In view of the important statement of Peter in this verse, then, we may remark,

(1.) that he believed in the doctrine of election, for he uses language which obviously implies this, or such as they are accustomed to use who believe the doctrine.

(2.) The fact that God has chosen those who shall be saved, does not make our own efforts unnecessary to make that salvation sure to us. It can be made sure to our own minds only by our own exertions; by obtaining evidence that we are in fact the children of God. There can be no evidence that salvation will be ours, unless there is a holy life; that is, unless there is true religion. Whatever may be the secret purpose of God in regard to us, the only evidence that we have that we shall be saved is to be found in the fact that we are sincere Christians, and are honestly endeavouring to do his will.

(3.) It is possible to make our calling and election sure; that is, to have such evidence on the subject that the mind shall be calm, and that there will be no danger of deception. If we can determine the point that we are in fact true Christians, that settles the matter--for then the unfailing promise of God meets us that we shall be saved. In making our salvation sure to our own minds, if we are in fact true Christians, we have not to go into an argument to prove that we have sufficient strength to resist temptation, or that we shall be able in any way to keep ourselves. All that matter is settled by the promise of God, that if we are Christians we shall be kept by him to salvation. The only question that is to be settled is, whether we are in fact true Christians, and all beyond that may be regarded as determined immutably. But assuredly it is possible for a man to determine the question whether he is or is not a true Christian.

(4.) If it can be done, it should be. Nothing is more important for us to do than this; and to this great inquiry we should apply our minds with unfaltering diligence, until by the grace of God we can say that there are no lingering doubts in regard to our final salvation.

For if ye do these things. The things referred to in the previous verses. If you use all diligence to make as high attainments as possible in piety, and if you practise the virtues demanded by religion, 2Pet 1:5-7.

Ye shall never fall. You shall never fall into perdition. That is, you shall certainly be saved.

(k) "diligence" 2Pet 3:17 (l) "for if" 1Jn 3:19, Rev 22:14 (&) "diligence" "endeavour"
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