Rom 11:29, 1Cor 1:26, 7:20, Eph 1:18, 4:1, 4, Phili 3:14, 2Th 1:11, 2Ti 1:9 | Barnes | STEP | Verse 29. For the gifts . The favours or benefits which God bestows on men. The word (χαρισμα) properly denotes any benefit which is conferred on another as a mere matter of favour, and not of reward. See . Such are all the favours which God bestows on sinners, including pardon, peace, joy, sanctification, and eternal life. And calling of God . The word calling (κλησις) here denotes that act of God by which he extends an invitation to men to come and partake of his favours, whether it be by a personal revelation as to the patriarchs, Or by the promises of the gospel, or by the influences of his Spirit. All such invitations or callings imply a pledge that he will bestow the favour, and will not repent, or turn from it. God never draws or invites sinners to himself without being willing to bestow pardon and eternal life. The word calling here, therefore, has not respect to external privileges, but to that choosing of a sinner, and influencing him to come to God, which is connected with eternal life. Without repentance . This does not refer to man, but to God. It does not mean that God confers his favours on man without his exercising repentance, but that God does not repent, or change, in his purposes of bestowing his gifts on man. What he promises he will fulfil; what he purposes to do, he will not change from or repent of. As he made promises to the fathers, he will not repent of them, and will not depart from them; they shall all be fulfilled; and thus it was certain that the ancient people of God, though many of them had become rebellious, and had been cast off, should not be forgotten and abandoned. This is a general proposition respecting God, and one repeatedly made of him in the Scriptures. See , "God is not a man, that he should lie; neither the son of man, that he should repent: hath he not said, and shall he not do it? or hath he spoken, and shall he not make it good?" . It follows from this, (1.) that all the promises made to the people of God shall be fulfilled. (2.) That his people need not be discouraged or desponding in times of persecution and trial. (3.) That none who become his true friends will be forsaken, or cast off. God does not bestow the gift of repentance and faith, of pardon and peace, on men, for a temporary purpose; nor does he capriciously withdraw them, and leave the soul to ruin. When he renews a soul, it is with reference to his own glory; and to withdraw those favours, and leave such a soul once renewed to go down to hell, would be as much a violation of all the principles of his nature as it would be to all the promises of the Scripture. (4.) For God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a change of purpose and of feeling. It would be the character of a capricious being, with no settled plan or principles of action; no confidence could be reposed in him, and his government would be unworthy the affections and trust of his intelligent creation.

Romans 11:29

Verse 29. For the gifts. The favours or benefits which God bestows on men. The word (χαρισμα) properly denotes any benefit which is conferred on another as a mere matter of favour, and not of reward. See Rom 5:15,10, 6:23. Such are all the favours which God bestows on sinners, including pardon, peace, joy, sanctification, and eternal life.

And calling of God. The word calling (κλησις) here denotes that act of God by which he extends an invitation to men to come and partake of his favours, whether it be by a personal revelation as to the patriarchs, Or by the promises of the gospel, or by the influences of his Spirit. All such invitations or callings imply a pledge that he will bestow the favour, and will not repent, or turn from it. God never draws or invites sinners to himself without being willing to bestow pardon and eternal life. The word calling here, therefore, has not respect to external privileges, but to that choosing of a sinner, and influencing him to come to God, which is connected with eternal life.

Without repentance. This does not refer to man, but to God. It does not mean that God confers his favours on man without his exercising repentance, but that God does not repent, or change, in his purposes of bestowing his gifts on man. What he promises he will fulfil; what he purposes to do, he will not change from or repent of. As he made promises to the fathers, he will not repent of them, and will not depart from them; they shall all be fulfilled; and thus it was certain that the ancient people of God, though many of them had become rebellious, and had been cast off, should not be forgotten and abandoned. This is a general proposition respecting God, and one repeatedly made of him in the Scriptures. See Nu 23:19, "God is not a man, that he should lie; neither the son of man, that he should repent: hath he not said, and shall he not do it? or hath he spoken, and shall he not make it good?" Eze 24:14, 1Sam 15:29, Ps 89:35,36, Tit 1:2, Heb 6:18, Jas 1:17. It follows from this,

(1.) that all the promises made to the people of God shall be fulfilled.

(2.) That his people need not be discouraged or desponding in times of persecution and trial.

(3.) That none who become his true friends will be forsaken, or cast off. God does not bestow the gift of repentance and faith, of pardon and peace, on men, for a temporary purpose; nor does he capriciously withdraw them, and leave the soul to ruin. When he renews a soul, it is with reference to his own glory; and to withdraw those favours, and leave such a soul once renewed to go down to hell, would be as much a violation of all the principles of his nature as it would be to all the promises of the Scripture.

(4.) For God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a change of purpose and of feeling. It would be the character of a capricious being, with no settled plan or principles of action; no confidence could be reposed in him, and his government would be unworthy the affections and trust of his intelligent creation.

1 Corinthians 1:26

Verse 26. For ye see your calling. You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the learned, but from humble life. The design of the apostle here is to show that the gospel did not depend for its Success on human wisdom. His argument is, that in fact those who were blessed by it had not been of the elevated ranks of life mainly, but that God had shown his Power.by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives The verb "ye see," βλεπετε is ambiguous, and may be either in the indicative mood, as our translators have rendered it, "ye do see; you are well apprized of it, and know it;" or it may be in the imperative, "see, contemplate your condition ;" but the sense is substantially the same. Your calling, τηνκλησιν, means "those who are called," 1Cor 1:9; as "the circumcision" means those who are circumcised, Rom 3:30. The sense is, "Look upon the condition of those who are Christians."

Not many wise men. Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there, (Acts 18:8,17, comp. 1Cor 1:1;) Gaius, rich, hospitable man, Rom 16:23; and Erastus, the chancellor of the city of Corinth, Rom 16:23, had been converted, and were members of the church. Some have supposed (Macknight) that this should be rendered, "not many mighty, wise, etc., call you; that is, God has not employed the wise and the learned to call you into his kingdom." But the sense in our translation is evidently the correct interpretation, it is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men, in the establishment of his church. So the Syriac and the Vulgate render it.

After the flesh. According to the maxims and principles of a sensual and worldly policy; according to the views of men when under the influence of those principles; i.e., who are unrenewed. The flesh here stands opposed to the spirit; the views of the men of this world in contradistinction from the wisdom that is from above.

Not many mighty. Not many men of power; or men sustaining important offices in the state. Comp. Rev 6:15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, etc.

Not many noble. Not many of illustrious birth, or descended from illustrious families ευγενεις, well-born. In respect to each of these classes, the apostle does not say that there were no men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass were composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in 1Cor 1:29. The character of many of those who composed the church at Corinth, before their conversion, is stated in 1Cor 6:9-11, which see.

(a) "not many wise" Zeph 3:12, Jn 7:48

1 Corinthians 7:20

Verse 20. Let every man abide. Let him remain or continue.

In the same calling. The same occupation, profession, rank of life. We use the word calling in the same sense to denote the occupation or profession of a man. Probably the original idea which led men to designate a profession as a calling was the belief that God called every man to the profession and rank which he occupies; that is, that it is by his arrangement, or providence, that he occupies that rank rather than another. In this way every man has a call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that God has called him to the sphere of life in which he moves, as ministers of the gospel should have that God has called them to their appropriate profession. This declaration of Paul, that every one is to remain in the same occupation or rank in which he was when he was converted, is to be taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was fitted to produce contentment even in an humble walk, and to prevent repinings at the lot of those who were more favoured or happy. That it did not design to prevent all change is apparent from the next verse, and from the nature of the case. Some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following:

(1.) When a man is a slave, and he can obtain his freedom, 1Cor 7:21.

(2.) When a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale of ardent spirits, he should at once forsake the business, even at great personal sacrifice, and engage in a lawful and honourable employment. Acts 19:19. No considerations can justify a continuance in a course of life like this after a man is converted. No consideration can make a business which is "evil, and only evil, and that continually," proper or right.

(3.) Where a man can increase his usefulness by choosing a new profession. Thus the usefulness of many a man is greatly promoted by his leaving an agricultural or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not only permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. An opportunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.

Ephesians 1:18

Verse 18. The eyes of your understanding being enlightened. The construction here in the Greek is, probably, "that he may give you (δωη, Eph 1:17) the Spirit of wisdom, etc.--eyes of the understanding enlightened," etc. Or the phrase, "the eyes of your understanding being enlightened," may be in the accusative absolute, which Koppe and Bloomfield prefer. The phrase, "the eyes of the understanding," is a figure that is common in all languages. Thus Philo says, "What the eye is to the body, that is the mind to the soul." Comp. Mt 6:22. The eye is the instrument by which we see; and, in like manner, the understanding is that by which we perceive truth. The idea here is, that Paul not only wished their hearts to be right, but he wished their understanding to be right also. Religion has much to do in enlightening the mind. Indeed, its effect there is not less striking and decisive than it is on the heart. The understanding has been blinded by sin. The views which men entertain of themselves and of God are narrow and wrong. The understanding is enfeebled and perverted by the practice of sin. It is limited in its operations by the necessity of the case, and by the impossibility of fully comprehending the great truths which pertain to the Divine administration. One of the first effects of true religion is on the understanding. It enlarges its views of truth; gives it more exalted conceptions of God; corrects its errors; raises it up towards the great Fountain of love. And nowhere is the effect of the true religion more apparent than in shedding light on the intellect of the world, and restoring the weak and perverted mind to a just view of the proportion of things, and to the true knowledge of God.

That ye may know what is the hope of his calling. What is the full import of that hope to which he has called and invited you by his Spirit and his promises. The meaning here is, that it would be an inestimable privilege to be made fully acquainted with the benefits of the Christian hope, and to be permitted to understand fully what Christians have a right to expect in the world of glory. This is the first thing which the apostle desires they should fully understand.

And what the riches of the glory of his inheritance. This is the second thing which Paul wishes them to understand. There is a force in this language which can be found, perhaps, nowhere else than in the writings of Paul. His mind is full, and language is burdened and borne down under the weight of his thoughts. 2Cor 4:17. On the word "riches" here used, Eph 1:7. The phrase "riches of glory" means glorious wealth; or, as we would say, "how rich and glorious!" The meaning is, that there is an abundance --an infinitude of wealth. It is not such a possession as man may be heir to in this world, which is always limited from the necessity of the case, and which cannot be enjoyed long; it is infinite and inexhaustible. Rom 2:4. The "inheritance" here referred to is eternal life. Rom 8:17.

In the saints. Among the saints. 1Cor 1:2.

(f) "of your understanding" Isa 42:7 (g) "of his calling" Eph 4:4 (h) "riches of the glory" Eph 3:16 (*) "glory" "The glorious riches"

Ephesians 4:1

Ephesians Chapter 4

Analysis of the Chapter

THIS chapter is the commencement of the practical part of the epistle, and is made up, like the remaining chapters, of various exhortations. It is in accordance with the usual habit of Paul to conduct an argument in his epistles, and, then to enforce various practical duties, either growing out of the argument which he had maintained, or, more commonly, adapted to some particular state of things in the church to which he wrote. The points of exhortation in this chapter are, in general, the following:--

I. An exhortation to unity, Eph 4:1-6. He entreats them to walk worthy of their vocation, Eph 4:1; shows them how it could be done, or what he meant; and that, in order to that, they should show meekness and kindness, Eph 4:2 and particularly exhorts them to unity, Eph 4:3 for they had one God, one Saviour, one baptism, one religion, Eph 4:4-6.

II. He shows them that God had made ample provision for his people, that they might be sound in the faith, and in unity of life and of doctrine, and need not be driven about with every wind of opinion, Eph 4:7-16. He assures them that to every Christian is given grace in the Redeemer adapted to his circumstances, Eph 4:7; that the Lord Jesus ascended to heaven to obtain gifts for his people, Eph 4:8-10; that he had given apostles, prophets, and evangelists, for the very purpose of imparting instruction, and confirming them in the faith of the gospel, Eph 4:11,12; that this was in order that they might attain to the highest elevation in Christian knowledge and piety, Eph 4:13; and particularly that they might not be driven to and fro, and carried about with every wind of doctrine, Eph 4:14-16.

III. Having these arrangements made for their knowledge and piety,he exhorts them not to live as the heathen around them lived, but to show that they were under a better influence, Eph 4:17-24. Their understanding was darkened, and they were alienated from the life of God, or true religion, Eph 4:18; they were past feeling, and were given over to every form of sensuality, Eph 4:19. The Ephesians, however, had been taught a different thing, Eph 4:20,21; and the apostle exhorts them to lay aside everything pertaining to their former course of life, and to become wholly conformed to the principles of the new man, Eph 4:22-24.

IV. He exhorts them to perform particular Christian duties, and to put away certain evils, of which they and all others were in danger, Eph 4:25. In particular, he entreats them to avoid lying, Eph 4:25; anger, Eph 4:26; theft, Eph 4:28; corrupt and corrupting conversation, Eph 4:29; grieving the Holy Spirit, Eph 4:30;) bitterness, evil-speaking, and malice, Eph 4:31; and entreats them to manifest, in their intercourse with each other, a spirit of kindness and forgiveness, Eph 4:32.

Verse 1. I therefore. In view of the great and glorious truths which God has revealed, and of the grace which he has manifested towards you who are Gentiles. See the previous chapters. The sense of the word "therefore"--ουν--in this place, is, "Such being your exalted privileges; since God has done so much for you; since he has revealed for you such a glorious system; since he has bestowed on you the honour of calling you into his kingdom, and making you partakers of his mercy, I entreat you to live in accordance with these elevated privileges, and to show your sense of his goodness by devoting your all to his service." The force of the word "I" they would all feel. It was the appeal and exhortation of the founder of their church--of their spiritual father--of one who had endured much for them, and who was now in bonds on account of his devotion to the welfare of the Gentile world.

The prisoner of the Lord. Marg., in. It means, that he was now a prisoner, or in confinement in the cause of the Lord; and he regarded himself as having been made a prisoner because the Lord had so willed and ordered it. He did not feel particularly that he was the prisoner of Nero; he was bound and kept because the Lord willed it, and because it was in his service. Eph 3:1.

Beseech you that ye walk worthy. That you live as becomes those who have been called in this manner into the kingdom of God. The word walk is often used to denote life, conduct, etc. Rom 4:12; Rom 6:4; 2Cor 5:7.

Of the vocation. Of the calling--τηςκλησεως. This word properly means a call, or an invitation--as to a banquet. Hence it means that Divine invitation or calling by which Christians are introduced into the privileges of the gospel. The word is translated calling in Rom 11:29, 1Cor 1:26, 7:20, Eph 1:18, 4:1,4, Php 3:14, 2Thes 1:11, 2Ti 1:9; Heb 3:1, 2Pet 1:10. It does not elsewhere occur. The sense of the word, and the agency employed in calling us, are well expressed in the Westminster Shorter Catechism: "Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel." This calling or vocation is through the agency of the Holy Spirit, and is his appropriate work on the human heart. It consists essentially in influencing the mind to turn to God, or to enter into his kingdom. It is the exertion of so much influence on the mind as is necessary to secure the turning of the sinner to God. In this all Christians are agreed, though there have been almost endless disputes about the actual influence exerted, and the mode in which the Spirit acts on the mind. Some suppose it is by "moral suasion;" some by physical power; some by an act of creation; some by inclining the mind to exert its proper powers in right way, and to turn to God. What is the precise agency employed perhaps we are not to expect to be able to decide. See Jn 3:8. The great, the essential point is held, if it be maintained that it is by the agency of the Holy Spirit that the result is secured--and this I suppose to be held by all evangelical Christians. But though it is by the agency of the Holy Spirit, we are not to suppose that it is without the employment of means. It is not literally like the act of creation. It is preceded and attended with means adapted to the end; means which are almost as various as the individuals who are called into the kingdom of God. Among those means are the following.

(1.) Preaching. Probably more are called into the kingdom by this means than any other. It is "God's great ordinance for the salvation of men." It is eminently fitted for it. The pulpit has higher advantages for acting on the mind than any other means of affecting men. The truths that are dispensed; the sacredness of the place; the peace and quietness of the sanctuary; and the appeals to the reason, the conscience, and the heart--all are fitted to affect men, and to bring them to reflection. The Spirit makes use of the word preached, but in a great variety of ways. Sometimes many are impressed simultaneously; sometimes the same truth affects one mind, while others are unmoved; and sometimes truth reaches the heart of a sinner which he has heard a hundred times before, without being interested. The Spirit acts with sovereign power, and by laws which have never yet been traced out.

(2.) The events of Providence are used to call men into his kingdom. God appeals to men by laying them on a bed of pain, or by requiring them to follow a friend in the still and mournful procession to the grave. They feel that they must die, and they are led to ask the question whether they are prepared. Much fewer are affected in this way than we should suppose would be the case; but still there are many, in the aggregate, who can trace their hope of heaven to a fit of sickness, or to the death of a friend.

(3.) Conversation is one of the means by which sinners are called into the kingdom of God. In some states of mind, where the Spirit has prepared the soul like mellow ground prepared for the seed, a few moments' conversation, or a single remark, will do more to arrest the attention than much preaching.

(4.) Reading is often the means of calling men into the kingdom. The Bible is the great means--and if we can get men to read that, we have very cheering indications that they will be converted. The profligate Earl of Rochester was awakened and led to the Saviour by reading a chapter in Isaiah. And who can estimate the number of those who have been converted by reading Baxter's Call to the Unconverted; Alleine's Alarm; the Dairy-man's Daughter; or the Shepherd of Salisbury Plain? He does good who places a good book in the way of a sinner. That mother or sister is doing good, and making the conversion of a son or brother probable, who puts a Bible in his chest when he goes to sea, or in his trunk when he goes on a journey. Never should a son be allowed to go from home without one. The time will come when, far away from home, he will read it he will read it when his mind is pensive and tender, and the Spirit may bear the truth to his heart for his conversion.

(5.) The Spirit calls men into the kingdom of Christ by presiding over and directing, in some unseen manner, their own reflections, or the operations of their own minds. In some way, unknown to us, he turns the thoughts to the past life; recalls forgotten deeds and plans; makes long past sins rise to remembrance; and overwhelms the mind with conscious guilt from the memory of crime, he holds this power over the soul; and it is among the most mighty and mysterious of all the influences that he has on the heart. Sometimes--a man can hardly tell how--the mind will be pensive, sad, melancholy; then conscious of guilt; then alarmed at the future. Often, by sudden transitions, it will be changed from the gay to the grave, and from the pleasant to the sad; and often, unexpectedly to himself, and by associations which he cannot trace out, the sinner will find himself reflecting on death, judgment, and eternity. It is the Spirit of God that leads the mind along. It is not by force; not by the violation of its laws, but in accordance with those laws, that the mind is thus led along to the eternal world. In such ways, and by such means, are men "called" into the kingdom of God. To "walk worthy of that calling," is to live as becomes a Christian, an heir of glory; to live as Christ did. It is,

(1.) to bear our religion with us to all places, companies, employments. Not merely to be a Christian on the Sabbath, and at the communion-table, and in our own land; but every day, and everywhere, and in any land where we may be placed. We are to live religion, and not merely to profess it. We are to be Christians in the counting-room, as well as in the closet; on the farm, as well as at the communion-table; among strangers, and in a foreign land, as well as in our own country and in the sanctuary.

(2.) It is to do nothing inconsistent with the most elevated Christian character. In temper, feeling, plan, we are to give expression to no emotion, and use no language, and perform no deed, that shall be inconsistent with the most elevated Christian character.

(3.) It is to do right always: to be just to all; to tell the simple truth; to defraud no one; to maintain a correct standard of morals; to be known to be honest. There is a correct standard of character and conduct; and a Christian should be a man so living, that we may always know exactly where to find him. He should so live, that we shall have no doubts that, however others may act, we shall find him to be the unflinching advocate of temperance, chastity, honesty, and of every good work--of every plan that is really fitted to alleviate human woe, and benefit a dying world.

(4.) It is to live as one should who expects soon to be in heaven. Such a man will feel that the earth not his home; that he is a stranger and a pilgrim here; that riches, honours, and pleasures are of comparatively little importance; that he ought to watch and pray, and that he ought to be holy. A man who feels that he may die at any moment will watch and pray. A man who realizes that to-morrow he may be in heaven will feel that he ought to be holy. He who begins a day on earth, feeling that at its close he may be among the angels of God, and the spirits of just men made perfect; that before its close he may have seen the Saviour glorified, and the burning throne of God, will feel the importance of living a holy life, and of being wholly devoted to the service of God. Pure should be the eyes that are soon to look on the throne of God; pure the hands that are soon to strike the harps of praise in heaven; pure the feet that are to walk the "golden streets above."

(1) "prisoner of" "in (*) "of" "on account of"

Ephesians 4:4

Verse 4. There is one body. One church--for so the word body meats here--denoting the body of Christ. Rom 12:5. Comp. Eph 1:23. The meaning here is, that as there is really but one church on earth, there ought to be unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one --"one holy, catholic (i.e., universal) church;" and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely, or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the white man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one. Every sincere Christian is a brother in that church, and has an equal right with all others to its privileges. Being one by the design of the Saviour, they should be one in feeling; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellow-heft of heaven.

One Spirit. The Holy Spirit. There is one and the self-same Spirit that dwells in the church. The same Spirit has awakened all; enlightened all; convicted all; converted all. Wherever they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially, produced by the same Spirit. 1Cor 12:6-11. All the gifts of prayer, and of preaching; all the zeal, the ardour, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity. The church is united in the agency by which it is saved; it should be united in the feelings which influence its members.

Even as ye are called. Eph 4:1 The sense is, "There is one body and one spirit, in like manner as there is one hope resulting from your calling." The same notion of oneness is found in relation to each of these things.

In one hope of your calling. In one hope resulting from your being called into his kingdom. On the meaning of the word hope, Eph 2:12. The meaning here is, that Christians have the same hope, and they should therefore be one. They are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where there is a variety of hopes--where one hopes for pleasure, and another for honour, and another for gain; but there is the prospect of the same inexhaustible joy. This hope is fitted to promote union. There is no rivalry--for there is enough for all. Hope on earth does not always produce union and harmony. Two men hope to obtain the same office; two students hope to obtain the same honour in college; two rivals hope to obtain the same hand in marriage--and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life--with the rewards of heaven. All may obtain that crown; all may share those rewards. How can Christians contend in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts?

Philippians 3:14

Verse 14. I press toward the mark. As he who was running a race did. The "mark" means, properly, the object set up at a distance at which one looks or aims; and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race--in heaven.

For the prize. The prize of the racer was a crown or garland of olive, laurel, pine, or apple. 1Cor 9:24. The prize of the Christian is the crown that is incorruptible in heaven.

Of the high calling of God. Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honour and glory; to the obtainment of a bright and imperishable crown. It is a calling which is "high," or upward ανω--that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven. Comp. Prov 15:24, He has been summoned by God, through the gospel of the Lord Jesus, to secure the crown. It is placed before and above him in heaven. It may he his, if he will not faint or tire, or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life.

(a) "press toward" 1Cor 9:24, Heb 12:1 (b) "high calling" Heb 3:1

2 Thessalonians 1:11

Verse 11. Wherefore also we pray always for you. 1Thes 1:2.

That our God would count you worthy of this calling. Marg., "or, vouchsafe." The meaning is, "that he would regard you as worthy of this calling." 2Thes 1:5.

Of this calling. Eph 4:1. The "calling" here, is that which had brought them into the kingdom, and led them to become Christians.

And fulfil all the good pleasure of his goodness. That is, make the work of salvation complete and effectual. Oldshausen has well expressed the sense: "May God fill you with all that good which is pleasing to him." The thoughts in the passage are,

(1.) that the purpose towards them on the part of God was one of "goodness" or benevolence;

(2.) that there was a state of mind which would be regarded by him as pleasing, or as his "good pleasure ;" and

(3.) that Paul wished that this might be accomplished in them. desired that there might be in them everything which would be pleasing to God, and which his benevolence was fitted to secure.

And the work of faith. The work which faith is adapted to produce on the soul. See 1Jn 5:4,5.

With power. Effectually, completely. The apostle prays that so much power may be exerted as will be sufficient to secure the object. The work of religion on the soul is always represented in the Bible as one of power.

(1) "count" "vouchsafe" (a) "worthy" Col 1:12, Rev 3:4

2 Timothy 1:9

Verse 9. Who hath saved us. Mt 1:21. He has brought us into a state in which salvation is so certain, that Paul could speak of it as if it were already done.

And called us. Rom 8:28; Rom 8:30.

With an holy calling. A calling which is in its own mature holy, and which leads to holiness. Comp. Eph 4:1; Php 3:14; Heb 3:1.

Not according to our works. Tit 3:6; Eph 2:8, Eph 2:9. The idea is, that our own works have nothing to do in inducing God to call us. As, when we become Christians, he does not choose us because of our works, so the eternal purpose in regard to our salvation could not have been formed because he foresaw that we would perform such works as would be a reason why he should choose us. The whole arrangement was irrespective of our deserts.

But according to his own purpose and grace. Rom 9:11; also Rom 9:12-13,16; Eph 1:4,6.

Which was given us in Christ Jesus before the world began. That is, which he intended to give us, for it was not then actually given. The thing was so certain in the Divine purposes, that it might be said to be already done. Comp. Rom 4:17.

(e) "saved us" Mt 1:21 (f) "called" Rom 8:28,30 (g) "not according" Tit 3:5 (h) "purpose" De 7:7,8 (i) "before" Eph 1:4