Rom 2:7, 2Cor 9:8, Eph 2:10, 1Ti 2:10, 5:10, 25, 6:18, 2Ti 3:17, Tit 2:7, 14 | Barnes | STEP | Verse 7. To them . Whoever they may be. Patient continuance . Who by perseverance in well doing, or in a good work. It means, that they who so continue or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one single act , but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible, that none will be saved but those who persevere in a life of holiness, . No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character , their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause. Seek for . This word properly denotes the act of endeavouring to find anything that is lost, . But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, , "Seek ye first the kingdom of God," etc. . In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy , or the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws. Glory and honour and immortality . The three words used here denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative , or they are designed to express the happiness of heaven in the highest possible degree. The word glory δοξαν denotes, properly, praise, celebrity , or anything distinguished for beauty, ornament, majesty, splendour, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of everything mean, grovelling , obscure. The word honour (τιμην) implies rather the idea of reward , or just retribution--the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there they shall be honoured by God. Immortality . That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death , in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave . They are never applied in the Scriptures to any condition of things on the earth . This consideration proves, therefore, that the expressions in the next verse; indignation , etc., apply to the punishment of the wicked beyond the grave . Eternal life . That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by " their deeds ," ( ,) not merely their external conduct , but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," .

Romans 2:7

Verse 7. To them. Whoever they may be.

Patient continuance. Who by perseverance in well doing, or in a good work. It means, that they who so continue or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible, that none will be saved but those who persevere in a life of holiness, Rev 5:10, Mt 10:22, Heb 10:38,39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.

Seek for. This word properly denotes the act of endeavouring to find anything that is lost, Mt 18:12, Lk 2:48,49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Mt 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10, 1Cor 10:24 Lk 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.

Glory and honour and immortality. The three words used here denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word glory δοξαν denotes, properly, praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendour, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of everything mean, grovelling, obscure. The word honour (τιμην) implies rather the idea of reward, or just retribution--the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there they shall be honoured by God.

Immortality. That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse; indignation, etc., apply to the punishment of the wicked beyond the grave.

Eternal life. That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds," (Rom 2:6,) not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," Jn 5:24.

2 Corinthians 9:8

Verse 8. And God is able, etc. Do not suppose that by giving liberally you will be impoverished and reduced to want. You should rather confide in God, who is able to furnish you abundantly with what is needful for the supply of our necessities. Few persons are ever reduced to poverty by liberality. Perhaps in the whole circle of his acquaintance it would be difficult for an individual to point out one who has been impoverished or made the poorer in this way. Our selfishness is generally a sufficient guard against this; but it is also to be added, that the Divine blessing rests upon the liberal man, and that God keeps him from want. But in the mean time there are multitudes who are made poor by the want of liberality. They are parsimonious in giving, but they are extravagant in dress, and luxury, and in expenses for amusement or vice, and the consequence is poverty and want. "There is that withholdeth more than is meet, but it tendeth to poverty," Prov 11:24. The Divine blessing rests upon the liberal; and while every person should make a proper provision for his family, every one should give liberally, confiding in God that he will furnish the supplies for our future wants. Let this maxim be borne in mind, that no one is usually made the poorer by being liberal.

All grace. All kinds of favour. He is able to impart to you those things which are needful for your welfare.

That ye always, etc. The sense is, "If you give liberally, you are to expect that God will furnish you with the means, so that you will be able to abound more and more in it. You are to expect that he will abundantly qualify you for doing good in every way, and that he will furnish you with all that is needful for this. The man who gives, therefore, should have faith in God. He should expect that God will bless him in it; and the experience of the Christian world may be appealed to in proof that men are not made poor by liberality.

Ephesians 2:10

Verse 10. For we are his workmanship. We are his making--ποιημα. That is, we are created or formed by him, not only in the general sense in which all things are made by him, but in that peculiar sense which is denoted by the new creation. 2Cor 5:17. Whatever of peace, or hope, or purity we have, has been produced by his agency on the soul. There cannot be conceived to be a stronger expression to denote the agency of God in the conversion of men, or the fact that salvation is wholly of grace.

Created in Christ Jesus. On the word created, 2Cor 5:17.

Unto good works. With reference to a holy life; or, the design for which we have been created in Christ is, that we should lead a holy life. The primary object was not to bring us to heaven. It was that we should be holy. Paul held perhaps more firmly than any other man to the position, that men are saved by the mere grace of God, and by a Divine agency on the soul; but it is certain that no man ever held more firmly that men must lead holy lives, or they could have no evidence that they were the children of God.

Which God hath before ordained. Marg., prepared. The word here used means to prepare beforehand, then to predestinate, or appoint before. The proper meaning of this passage is, "to which (οις) good works God has predestinated us, or appointed us beforehand, that we should walk in them." The word here used--προετοιμαζω--occurs in the New Testament nowhere else, except in Rom 9:23, where it is rendered, "had afore prepared." It involves the idea of a previous determination, or an arrangement beforehand for securing a certain result. The previous preparation here referred to was the Divine intention; and the meaning is, that God had predetermined that we should lead holy lives. It accords, therefore, with the declaration in Eph 1:4, that he had chosen his people before the foundation of the world, that they should be holy. Eph 1:4.

That we should walk in them. That we should live holy lives. The word walk is often used in the Scriptures to denote the course of life. Rom 6:4.

(a) "God hath before ordained" Eph 1:4 (1) "ordained" "prepared"

1 Timothy 2:10

Verse 10. But (which becometh women professing godliness) with good works. That is, it is not appropriate for women who profess to be the followers of the Saviour, to seek to be distinguished for personal, external decorations. If they are Christians, they have seen the vanity of these things, and have fixed the heart on more substantial realities. They are professed followers of Him "who went about doing good," and the performance of good works especially becomes them. They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming in them to seek such ornaments as would indicate that the heart is supremely attached to worldly things. There is great beauty in this direction. Good works, or deeds of benevolence, eminently become a Christian female. The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel, instinctively, that while acts of hardy enterprise and daring in a good cause peculiarly become a Christian man, there is something exquisitely appropriate to the female character in deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind for just such things, and in such things it occupies its appropriate sphere, rather than in seeking external adorning.

1 Timothy 5:10

Verse 10. Well reported of for good works. Of good character or reputation. 1Timm 3:7.

If she have brought up children. Either her own or others. The idea is, if she has done this in a proper manner.

If she have lodged strangers. If she has been characterized by hospitality--a virtue greatly commended in the Scriptures. Comp. 1Timm 3:2

If she have washed the saints' feet. It is not certain whether this is to be understood literally, or whether it merely denotes that she had performed offices of a humble and self-denying kind--such as would be shown by washing the feet of others. It was one of the rites of hospitality in the East to wash the feet of the guest, Gen 18:4, and Paul might have spoken of this as having been literally performed. There is not the slightest evidence that he refers to it as a religious rite, or ordinance, any more than he does to the act of bringing up children as a religious rite. Jn 13:1 and following.

If she have relieved the afflicted. If it has been her character that she was ready to furnish relief to those who were in distress.

If she have diligently followed every good work. This is one of the characteristics of true piety. A sincere Christian will, like God, be the friend of all that is good, and will be ready to promote every good object according to his ability. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavour to promote every good object, and though from peculiar circumstances, and peculiar dealings of Providence, he may have been particularly interested in some one object of charity, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.

(b) "lodged" Acts 16:15

1 Timothy 5:25

Verse 25. Likewise also the good works of some are manifest beforehand. The character of some men is clear, and accurately understood. There can be no doubt, from their works, that they are good men. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is, that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.

And they that are otherwise cannot be hid. That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the Divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no one can mistake what they are. They correspond, in respect to the publicity of their character, with those mentioned in 1Timm 5:24, whose "sins are open beforehand" for the good deeds of the one are as manifest as the sins of the other. But there are those who are "otherwise." They are modest, retiring, unobtrusive, unknown. They may live in obscurity; may have slender means for doing good; may be constitutionally so diffident they never appear on the stage of public action. What they do is concealed from the world. These correspond in respect to publicity with those mentioned in 1Timm 5:24, "whose deeds follow after them." Yet, says the apostle, these cannot always be hid. There are arrangements for developing every man's character, and it will be ultimately known what he is. The connection here, seems to be this. As Timothy 1Timm 5:24 was to be on his guard in introducing men into the ministry, against those whose character for evil was not developed, but who might be concealing their plans and practicing secret sins, so he was to endeavour to search out the modest, the unobtrusive, and those who, though now unknown, were among the excellent of the earth, and bring them forward to a station of usefulness where their virtues might shine on the world.

Apart from the reference of this beautiful passage 1Timm 5:24,25 to the ministry it contains truth important to all.

(1.) The character of many wicked men is now clearly known. No one has any doubt of it. Their deeds have gone before them and are recorded in the Books that will be open at the judgment. They might even now be judged without the formality of appearing there, and the universe would acquiesce in the sentence of condemnation.

(2.) The character of many wicked men is concealed. They hide their plans. They are practicing secret iniquity. They do not mean that the world shall know what they are. More than half the real depravity of the world is thus concealed from human view; and in regard to more than half the race who are going up to the judgment there is an entire mistake as to their real character. If all the secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.

(3.) There is a process steadily going forward for bringing out the real character of men, and showing what they are. This process consists, first, in the arrangements of Providence for developing their character here. Many a man who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been suffered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. Secondly, the process will be completed on the final trial. Then nothing will be concealed. Every man will be seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on earth to have a good character, will be seen there to have been hollow- hearted and base hypocrites.

(4.) Every man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to practise a deception on his final Judge.

(5.) There is a fitness and propriety in the fact that there will be a final judgment. Indeed, there must be such a judgment, in order that God may be just. The characters of men are not fully developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here; but the Divine arrangement is, that man shall not live long here, and the development, therefore, must be in the future world.

(6.) The modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. There is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they who formed them are not permitted to complete; many desires of benefiting others are cherished, which there are no means of gratifying; many a deed of kindness is performed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, the freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose, then, that all that is concealed and unknown in the world is evil.

(7.) There will be amazing developments in the last great day; and as it will then be seen in the revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an opportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial--to the shame and confusion of the one class; to the joy and triumph of the other.

1 Timothy 6:18

Verse 18. That they do good. On the duty enjoined in this verse, Gal 6:10, Heb 13:16.

That they be rich in good works. "That their good works may be as abundant as their riches."

Ready to distribute. To divide with others. Comp. Acts 4:34. The meaning is that they should be liberal, or bountiful.

Willing to communicate. Marg., or sociable. The translation in the text is a more correct rendering of the Greek. The idea is, that they should be willing to share their blessings with others, so as to make others comfortable. Heb 13:16. Comp. the argument of Paul in 2Cor 8:13-15, 2Cor 8:13; 2Cor 8:14, 2Cor 8:15.

(1) "willing to communicate" "sociable" (*) "communicate" "bestow"

2 Timothy 3:17

Verse 17. That the man of God may be perfect. The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.

Thoroughly furnished unto all good works. Marg., or "perfected" The Greek means, to bring to an end; to make complete. The idea is, that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of revealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear, in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting him even yet into higher and purer regions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor has man ever advanced into a region so bright that its light has become dim, or where it has not thrown its beams of glory on still far distant objects. We are often in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the word of God. How precious is the book Divine,

By respiration given!

Bright as a lamp its doctrines shine,

To guide our souls to heaven.

It sweetly cheers our drooping hearts

In this dark vale of tears;

Life, light, and joy, it still imparts,

And quells our rising fears.

This lamp, through all the tedious night

Of life, shall guide our way;

Till we behold the clearer light

Of an eternal day.

Titus 2:7

Verse 7. In all things showing thyself a pattern of good works. Not merely teaching others, but showing them by example how they ought to live. On the word rendered pattern (τυπον, type,) see Heb 8:6; 1Cor 10:6; Php 3:17.

In doctrine. In your manner of teaching. 1Timm 4:16.

Showing uncorruptness. The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity--that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better.

Gravity. See this word explained 1Timm 2:2, where it is rendered honesty. Comp. 1Timm 3:4, where it is rendered gravity. It does not elsewhere occur. See the use of the adjective, however, in Php 4:8, 1Timm 3:8,11, Tit 2:2. The word properly means venerableness; then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect, he should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner.

Sincerity. See this word (αφθαρσια) explained Eph 6:24. It is rendered immortality in Rom 2:7, 2Ti 1:10; incorruption, in 1Cor 15:42,50,53,54; and sincerity, Eph 6:24, and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay; and, therefore, would be here synonymous with purity. It should be said, however, that it is wanting in many Mss., and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn.

(a) "pattern" 1Timm 4:12

Titus 2:14

Verse 14. Who gave himself for us. Eph 5:2.

That he might redeem us from all iniquity. The word here rendered redeem λυτροω, occurs only here and in Lk 24:21, 1Pet 1:18. The noun, however-- λυτρον, lutron, occurs in Mt 20:28, and Mk 10:45, where it is rendered ransom. See it explained Mt 20:28. It is here said that the object of his giving himself was to save his people from all iniquity. See this explained Mt 1:21.

And purify unto himself.

(1.) Purify them, or make them holy. This is the first and leading object. Heb 9:14.

(2.) Unto himself: that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory. 1Cor 6:19, 1Cor 6:20.

A peculiar people, 1Pet 2:9. The word here used (περιουσιος) occurs nowhere else in the New Testament. It means, properly, having abundance; and then one's own, what is special, or peculiar, (Rob. Lex.;) and here means that they were to be regarded as belonging to the Lord Jesus. It does not mean, as the word would seem to imply--and as is undoubtedly true--that they are to be a peculiar people in the sense that they are to be unlike others, or to have views and principles peculiar to themselves; but that they belong to the "Saviour" in contradistinction from belonging to themselves--"peculiar," or his own in the sense that a man's property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Christians should be unlike others in their manner of living, but that they belong to Christ as his redeemed people. From that it may indeed be inferred that they should be unlike others, but that is not the direct teaching of the passage.

Zealous of good works. As the result of their redemption; that is, this is one object of their having been redeemed. Eph 2:10.

(f) "gave himself" Eph 5:2 (g) "all iniquity" Ps 130:8 (h) "purity" Heb 9:14 (i) "peculiar" De 7:6, 1Pet 2:9 (k) "zealous" Eph 2:10