Rom 1:6-7, 1Cor 1:2, 24, Rev 17:14 | Barnes | STEP | Verse 6. Among whom . That is, among the Gentiles who had become obedient to the Christian faith, in accordance with the design of the gospel, . This proves that the church at Rome was made up--partly at least, if not mainly--of Gentiles or pagans. This is fully proved in the sixteenth chapter by the names of the persons whom Paul salutes. The called of Jesus Christ . Those whom Jesus Christ has called to be his followers. The word called (see ver. 1) denotes not merely an external invitation to a privilege, but it also denotes the internal or effectual call which secures conformity to the will of him who calls, and is thus synonymous with the name Christians, or believers. That true Christians are contemplated by this address is clear from the whole scope of the epistle. See particularly Roman chapter 8. Comp. ; .

Romans 1:6-7

Verse 6. Among whom. That is, among the Gentiles who had become obedient to the Christian faith, in accordance with the design of the gospel, Rom 1:8. This proves that the church at Rome was made up--partly at least, if not mainly--of Gentiles or pagans. This is fully proved in the sixteenth chapter by the names of the persons whom Paul salutes.

The called of Jesus Christ. Those whom Jesus Christ has called to be his followers. The word called (see ver. 1) denotes not merely an external invitation to a privilege, but it also denotes the internal or effectual call which secures conformity to the will of him who calls, and is thus synonymous with the name Christians, or believers. That true Christians are contemplated by this address is clear from the whole scope of the epistle. See particularly Roman chapter 8. Comp. Php 3:14; Heb 3:1. Verse 7. To all that be in Rome. That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there.

Beloved of God. Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were not those merely who had been invited to the external privileges of the gospel. The importance of this observation will appear in the progress of these Notes.

Called to be saints. So called, or influenced by God who had called them, as to become saints. The word saints--αγιοι--means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is that which is separated from a common to a sacred use, and answers to the Hebrew word --kadosh. It is applied to anything that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc., of the priests, and to the priests them- selves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God; while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea, then, as applied to Christians is, that they are separated from other men, and other objects and pursuits, and consecrated to the service of God. This is the peculiar characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture: Lk 2:23, Ex 13:2, Rom 11:16, Mt 7:6; 1Pet 1:16, Acts 9:13, 1Pet 2:5, Acts 3:21, Eph 3:5, 1Pet 2:9, Php 2:15, 1Jn 3:1,2.

Grace. This word properly means, favour. It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favour of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian's heart and life by religion--the grace of meekness, patience, charity, etc. Schleusner. In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favours of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire that grace, etc., may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles, 1Cor 1:3, 2Cor 1:2, Gal 1:3, Eph 1:2, Php 1:2, Col 1:2, 1Thes 1:1, 2Thes 1:2; Phm 1:3.

And peace. Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. Gen 43:23, "Peace to you, fear not;" Jud 6:23, 19:20, Lk 24:36. But the word peace is also used in contrast with that state of agitation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest, Isa 57:20. The Christian is at peace with God through the Lord Jesus Christ, Rom 5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the Scriptures, Rom 8:6, 14:17, 15:13, Gal 5:22, Php 4:7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those spiritual blessings which result from reconciliation with God through the Lord Jesus Christ.

From God our Father. The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Acts 17:28,29. He is especially the Father of all Christians, as they have been "begotten by him to a lively hope," have been adopted into his family, and are like him, Mt 5:45, 1Pet 1:3, 1Jn 5:1, 3:1,2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him.

And the Lord Jesus Christ. From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the procurer of it. See Lk 2:14, 19:38,42, Jn 14:27, 16:33, Acts 10:36; Rom 5:1, Eph 2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see,

(1.) that the apostle regarded him as the source of grace and peace as really as he did the Father.

(2.) He introduced them in the same connexion, and with reference to the bestowment of the same blessings.

(3.) If the mention of the Father in this connexion implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him.

(4.) All this shows that his mind was familiarized to the idea that he was Divine. No man would introduce his name in such connexions if he did not believe that he was equal with God. Comp. Php 2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ.

These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and to burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings.

(h) "called" 1Cor 1:2, 1th 4:7 (i) "Grace to you" 1Cor 1:3, 2Pet 1:2

1 Corinthians 1:2

Introductory Notes Continued from Verse 1...... (At end of Introduction See Verse Notes for Verses 1 and 2 of 1st Corinthians, Chapter 1)

V..--DIVISlONS OF THE EPISTLE

THE divisions of this epistle, as of the other books of the Bible, into chapters and verses, is arbitrary, and often not happily made. See the Introduction to the Notes on the Gospels. Various divisions of the epistle have been proposed, in order to present a proper analysis to the mind. The division which is submitted here is one that arises from the previous statement of the scope and design of the epistle, and will famish the basis of my analysis. According to this view, the body of this epistle may be divided into three parts, viz.:

I. The discussion of irregularities and abuses prevailing in the church at Corinth, of which the apostle had incidentally learned by report, chap. i.--vi.

II. The discussion of various subjects which had been submitted to him in a letter from the church, and of points which grew out of those inquiries, chap. vii.--xiv.

III. The discussion of the great doctrine of the resurrection of Christ --the foundation of the hope of man--and the demonstration arising from that that the Christian religion is true, and the hopes of Christians well founded, chap. xv. (See the "Analysis" prefixed to the Notes.)

VI.--THE MESSENGERS BY WHOM THIS EPISTLE WAS SENT TO THE CHURCH AT CORINTH, AND ITS SUCCESS

IT is evident that Paul felt the deepest solicitude in regard to the state of things in the church at Corinth. Apparently as soon as he had heard of their irregularities and disorders through the members of the family of Chloe, (chap. i., ii.,) he had sent Timothy to them, if possible, to repress the growing dissensions and irregularities, (1Cor 4:17.) In the mean time the church at Corinth wrote to him to ascertain his views on certain matters submitted to him, 1Cor 7:1; and the reception of this letter gave him occasion to enter at length into the subject of their disorders and difficulties. Yet he wrote the letter under the deepest solicitude about the manner of its reception, and its effect on the church: 2Cor 2:4, "For out of much affliction and anguish of heart I wrote unto you with many tears," etc. Paul had another object in view which was dear to his heart, and which he was labouring with all diligence to promote, which was the collection which he proposed to take up for the poor and afflicted saints at Jerusalem. Rom 15:25. This object he wished to press at this time on the church at Corinth, 1Cor 16:1-4. In order, therefore, to insure the success of his letter, and to facilitate the collection, he sent Titus with the letter to the church at Corinth, with instructions to have the collection ready, (2Cor 7:7,8,13,15.) This collection Titus was requested to finish, (2Cor 8:6.) With Titus, Paul sent another brother, perhaps a member of the church at Ephesus, 2Cor 12:18, a man whose praise, Paul says, was in all the churches, and who had been already designated by the churches to bear the contribution to Jerusalem, 2Cor 8:18,19. By turning to Acts 21:29, we find it incidentally mentioned that "Trophimus an Ephesian" was with Paul in Jerusalem, and undoubtedly this was the person here designated. This is one of the undesigned coincidences between Paul's epistle and the Acts of the Apostles, of which Dr. Paley has made so much use in his Horae Paulinae in proving the genuineness of these writings. Paul did not deem it necessary or prudent for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul 1Cor 7:1 had been brought to him by Stephanas, Fortunatus, and Achaicus, 1Cor 16:17; and it is probable that they accompanied Titus and the other brother with him who bore Paul's reply to their inquiries.

The success of this letter was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the church. The whole church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform, 2Cor 7:9-11. The authority of the apostle was recognised, and his epistle read with fear and trembling, 2Cor 7:15. The act of discipline which he had required on the incestuous person was inflicted by the whole church, 2Cor 2:6. The collection which he had desired, 1Cor 16:1-4, and in regard to which he had boasted of their liberality to others, and expressed the utmost confidence that it would be liberal, 2Cor 9:2,3, was taken up agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind, 2Cor 7:13,14. Of the success of his letter, however, and of their disposition to take up the collection, Paul was not apprized until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of things in the church at Corinth, 2Cor 7:4-7,13. Never was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successful way.

VII.--GENERAL CHARACTER AND STRUCTURE OF THE EPISTLE

THE general style and character of this epistle is the same as in the other writings of Paul. See Introduction to the Epistle to the Romans. It evinces the same strong and manly style of argument and language, the same structure of sentences, the same rapidity of conception, the same overpowering force of language and thought, and the same characteristics of temper and spirit in the author. The main difference between the style and manner of this epistle, and the other epistles of Paul, arises from the scope and design of the argument. In the epistle to the Romans, his object led him to pursue a close and connected train of argumentation. In this, a large portion of the epistle is occupied with reproof, and it gives occasion for calling into view at once the authority of an apostle, and the spirit and manner in which reproof is to be administered. The reader of this epistle cannot but be struck with the fact, that it was no part of Paul's character to show indulgence to sin; that he had no design to flatter; that he neither "cloaked nor concealed transgression;" that in the most open, firm, and manly manner possible, it was his purpose to rebuke them for their disorders, and to repress their growing irregularities. At the same time, however, there is full opportunity for the display of tenderness, kindness, love, charity, and for Christian instruction--an opportunity for pouring forth the deepest feelings of the human heart--an opportunity which Paul never allowed to escape unimproved. Amidst all the severity of reproof, there is the love of friendship; amidst the rebukes of an apostle, the entreaties and tears of a father. And we here contemplate Paul, not merely as the profound reasoner, not simply as a man of high intellectual endowments, but as evincing the feelings of the man, and the sympathies of the Christian.

Perhaps there is less difficulty in understanding this epistle than the epistle to the Romans. A few passages indeed have perplexed all commentators, and are to this day not understood. See 1Cor 5:9, 11:10, 15:29. But the general meaning of the epistle has been much less the subject of difference of interpretation. The reasons have probably been the following:

(1.) The subjects here are more numerous, and the discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated.

(2.) The subjects themselves are far less abstruse and profound than those introduced into the epistle to the Romans. There is, therefore, less liability to misconception.

(3.) The epistle has never been made the subject of theological warfare. No system of theology has been built on it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character; and there has been, therefore, less room for contention in regard to its meaning.

(4.) No false and unfounded theories of philosophy have been attached to this epistle, as have been to the epistle to the Romans. Its simple sense, therefore, has been more obvious; and no small part of the difficulties in the interpretation of that epistle are wanting in this.

(5.) The apostle's design has somewhat varied his style. There are fewer complicated sentences, and fewer parentheses--less that is abrupt and broken, and elliptical--less that is rapid, mighty, and over-powering in argument. We see the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. The fifteenth chapter, however, for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and overpowering eloquence, is probably unsurpassed by any other part of the writings of Paul, and unequalled by any other composition.

(6.) It may be added, that there is less in this epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the epistle to the Romans. One great difficulty in interpreting that epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his Sovereign, require the submission of the understanding and the heart to God's high claims, and throw down every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this epistle led him less to dwell on those topics than in the epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this epistle are proportionably fewer than in the epistle to the Romans.

The same spirit, however, which is requisite in understanding the epistle to the Romans, is demanded here. In all Paul's epistles, as in all the Bible, a spirit of candour, humility, prayer, and industry, is required. The knowledge of God's truth is to be acquired only by toil and candid investigation. The mind that is filled with prejudices is rarely enlightened. The proud, unhumbled spirit seldom receives benefit from reading the Bible, or any other book. He acquires the most complete, and the most profound knowledge of the doctrines of Paul, and of the Book of God in general, who comes to the work of interpretation with the most humble heart, and the deepest sense of his dependence in the aid of that Spirit by whom originally the Bible was inspired. For "the meek will he guide in judgment, and the meek will he teach his way," Ps 25:9.

END OF Introductory Notes: ----------------------------------------------------------------------- Verse 1. Paul, called to be an apostle. Rom 1:1,

Through the will of God. Not by human appointment, or authority; but in accordance with the will of God, and his command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship, Acts 9. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority. Compare Gal 1:11,12, 1Cor 9:1-6, 2Cor 11:22-33; 2Co 12:1-12. There was a special reason why he commenced this epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the epistle, from some particular expressions, 2Cor 10:8-10, and from the fact that he is at so much pains throughout the two epistles to establish his Divine commission.

And Sosthanes, Sosthenes is mentioned in Acts 18:17, as "the chief ruler of the synagogue" at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city. Acts 18:17. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him with himself in writing this epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it.

(1.) He was accustomed to employ an amanuensis or scribe in writing his epistles, and the amanuensis frequently expressed his concurrence or approbation in what the apostle had indicted. Rom 16:22. Comp. Col 4:18, "The salutation by the hand of me Paul;" 2Thes 3:17; 1Cor 16:21. It is possible that Sosthenes might have been employed by Paul for this purpose.

(2.) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence, 2Cor 1:1. Thus in Gal 1:2, "All the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia, Php 1:1; Col 1:1, 1Thes 1:1.

(3.) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest; and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected towards him.

(a) "to be an apostle" Rom 1:1 (b) "Sosthenes, our Brother" Acts 18:17 -----------------------------------------------------------------------

Verse 2. Unto the church of God which is at Corinth. For an account of the time and manner in which the church was established in Corinth, see the Introduction, and Acts 18:1-17. The church is called "the church of God," because it has been founded by his agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; that there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a church God.

To them that are sanctified. To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separated from the mass of heathens around them, and devoted to God and his cause. Though the word used here ηγιασμενοις has this idea of separation from the mass around them, yet it is separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God. Rom 1:7.

In Christ Jesus. That is, by εν the agency of Christ. It was by his authority, his power, and his Spirit, that they had been separated from the mass of heathens around them, and devoted to God. Comp. Jn 17:19.

Called to be saints. The word saints does not differ materially from the word sanctified in the former part of the verse. It means those who are separated from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became such because they were called to be such. The idea in the former part of the verse is, that this was done "by Christ Jesus;" here he says, that it was because they were called to this privilege. He doubtless means to say, that it was not by any native tendency in themselves to holiness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated. Comp. 1Cor 1:9. See 2Ti 1:9: "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," etc.; 1Pet 1:15; Rom 1:6, Rom 1:7; Rom 8:28; Eph 4:1; 1Timm 6:12; 1Pet 2:9.

With all, etc. This expression shows,

(1.) that Paul had the same feelings of attachment to all Christians in every place; and,

(2.) that he expected that this epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places. Comp. 1Thes 5:27: "I charge you by the Lord, that this epistle be read unto all the holy brethren." Col 4:16: "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans." It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read. The ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to sect. His heart was full of love; and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit.

Call upon the name of Jesus Christ. To call upon the name of any person, in Scripture language, is to call on the person himself. Compare Jn 3:18. Acts 4:12. The expression, "to call upon the name," επικαλουμενοις, to invoke the name, implies worship and prayer; and proves,

(1.) that the Lord Jesus is an object of worship; and

(2.) that one characteristic of the early Christians, by which they were known and distinguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, Acts 7:59; and that the early Christians called on Christ by prayer, and were distinguished by that, Acts 7:59, and compare Acts 1:24; Acts 2:21; Acts 9:14; Acts 22:16; 2Ti 2:22.

Both their's and our's. The Lord of all--both Jews and Gentiles--of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ, but all are on a level, having a common Lord and Saviour. Comp. Eph 4:5.

(c) "Corinth" Acts 18:1 (d) "to them" Jude 1:1 (e) "sanctified" Jn 17:19 (f) "called to be saints" 2Ti 1:9, 1Pet 1:15 (g) "call upon the name" 2Ti 1:9, 1Pet 1:15

1 Corinthians 1:24

Verse 24. But unto them which are called. To all true Christians. 1Cor 1:9.

Both Jews and Greeks. Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.

Christ the power of God. Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. 1Cor 1:18.

And the wisdom of God. The way in which God evinces his wisdom in the salvation of men. They see the plan to be wise. They see that it is adapted to the end. They see it to be fitted to procure pardon, and sanctification, and eternal life. It is God's wine plan for the salvation of men; and it is seen, by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. We may remark on this verse,

(1.) that when men become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other men. To one class, Christ is a stumbling-block; to others, folly; to Christians, he is full of beauty. But those views of the Christian can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change.

(2.) All Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime; "whether an Indian or an African sun has burned upon them;" whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are men in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home.

(3.) There is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably fitted to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Ghost produces on the soul are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God's plan of putting forth power to save men. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just fitted to man as a being capable of reasoning, and susceptible of emotion; as a being who may be influenced by hope and fear; who may be excited and impelled to duty by conscience; and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. As such it should always be preached--as a system wise, and adapted to the great end in view--as a system most powerful, and "mighty to the pulling down of strong holds."

(b) "the power of God" 1Cor 1:18

Revelation of John 17:14

Verse 14. These shall make war with the Lamb. The Lamb of God--the Lord Jesus, (Barnes on "Re 5:6";) that is, they would combine with the Papacy in opposing evangelical religion. It is not meant that they would openly and avowedly proclaim war against the Son of God, but that they would practically do this in sustaining a persecuting power. It is unnecessary to show how true this has been in history; how entirely they sustained the Papacy in all its measures of persecution.

And the Lamb shall overcome them. Shall ultimately gain the victory over them. The meaning is, that they would not be able to extinguish the true religion. In spite of all opposition and persecution, that would still live in the world, until it would be said that a complete triumph was gained.

For he is Lord of lords, and King of kings. He has supreme power over all the earth, and all kings and princes are subject to his control. Compare Rev 19:16.

And they that are with him. The reference is to the persecuted saints who have adhered to him as his faithful followers in all these protracted conflicts.

Are called. That is, called by him to be his followers; as if he had selected them out of the world to maintain his cause. Rom 1:7.

And chosen. Jn 15:16; 1Pet 1:2. In their stedfast adherence to the truth, they had shown that they were truly chosen by the Saviour, and could be relied on in the warfare against the powers of evil.

And faithful. They had shown themselves faithful to him in times of persecution, and in the hour of darkness.

(b) "make war with the Lamb" Rev 19:19 (a) "shall overcome" Jer 50:44 (b) "Lord of Lords" Rev 19:16, De 10:17, 1Timm 6:15 (c) "they" Mic 5:8,9 (d) "called" Rom 8:30,37 (e) "chosen" Jn 15:16 (f) "faithful" Rev 2:10