The Works of Henry Mahan Volume 2

The Works
of
Henry Mahan
Volume 2
Containing
his
Bible Class Commentaries

ii
The Works
of
Henry Mahan
Volume 2
Containing
his
Bible Class Commentaries

on
John
Romans
1 & 2 Corinthians
iii
Produced and Published
by
Grace Books
A ministry of
Grace Baptist Church of Danville, KY
© Grace Baptist Church of Danville, KY 2007. All rights

reserved. Our desire is not to restrict, but to further the use of
the materials in this book. Any part of this publication may be
reproduced, stored in a retrieval system or transmitted, in any
form, or by any means, electronic, mechanical, photocopying,
recording or otherwise, with the prior permission of:
Grace Baptist Church of Danville, KY

2734 Old Stanford Road
Danville, KY 40422
Cover design by Peter Meney
Cover Photo by Mike Bertrand
ISBN 978-1-4357-0621-7
Printed by Lulu Press Inc.
iv
Contents
The Book of Page

John ......................................................................9
Romans ............................................................310
1 Corinthians.....................................................459
2 Corinthians.....................................................576
v
vi
Foreword
I
first met Pastor Henry Mahan in the fall of 1969. He was
preaching a series of meetings in my hometown, Winston-
Salem, North Carolina. I was in college at the time and only
heard him preach twice; but I have never forgotten the two
messages he preached. The first was on Christ Our Kinsman
Redeemer from the Book of Ruth. The second was on The
Grace of Our God from the Book of Hosea.
Some years later, while I was pastoring in Lookout, West
Virginia, just ninety miles from Ashland, Kentucky, where Bro.
Mahan pastored, he and I became close friends, frequently
traveling together to preach the gospel. The influence of his
faithful ministry and our close friendship for more than thirty
years have been the single most important means by which our
God has taught (and continues to teach) me what it is to be a
gospel preacher and a pastor.
When Pastor Mahan began writing his Bible class lessons
(the material from which these volumes are produced) for his
own congregation, we began using them for our own Sunday
Bible Class materials at Grace Church in Danville. It is my
prayer, and that of our congregation, that you will find them as
profitable to your souls as they have been to our own, by the
blessing of God the Holy Spirit. As I read them, I can almost
hear the echo of Pastor Mahan’ words to me in his study more
than thirty years ago: “Bro. Fortner,” he said, “if you ever learn
what these three words mean, you will learn the message of this
Book, ‘Christ is all.’”
Donald S. Fortner, Pastor, Grace Baptist Church of Danville, KY
7
8
John
Bible Class Commentary
A Work
of
Henry Mahan
9
10
The deity of the Savior
John 1:1-9
Each book of the Bible has a prominent and dominant theme,

which is peculiar to itself. The theme of John's Gospel is the
deity of the Saviour. Here as nowhere else in scripture so fully,
the Godhood of Christ is presented to our view.
1. The relation of Christ to time. ‘In the beginning.’

Eternal.
2. The relation of Christ to the Godhead. ‘With God.’
One of holy trinity.
3. The relation of Christ to the Holy Trinity. ‘Was God.’
Divine revealer.
4. The relation of Christ to the universe. ‘All things
made by him.’ Creator.
5. The relation of Christ to men. Their ‘life’ and ‘light.’
v. 1-2. John opens by immediately presenting Christ not as the

son of David, nor as the son of man, but as the Son of God,
which is the theme of this book.
‘In the beginning’ of creation, the beginning of time, or as Moses

wrote in Gen. 1:1, ‘In the beginning God.’ But Christ was not
only from the beginning, he was ‘in the beginning.’ We can go
back to the most remote point: that can be imagined, for Christ
is without beginning, which is to say he is eternal! (John 17:5.)
11
John 1:1-9 Henry Mahan
‘Was the Word.’ A word is an expression. The word of God,

then, is Deity expressing itself. This is why Christ is called the
Word of God. Heb. 1:1-2 says that Christ is God's final
spokesman. Rev. 1:8 says that Christ is God's alphabet. John
1:18 says that Christ has declared or told forth the Father. A
word is the means of manifestation, communication, and
revelation. Christ manifests the invisible God, communicates the
love and mercy of God, and reveals the attributes and
perfections of God.
‘The Word was with God.’ This tells of his separate personality.
Our God is ONE GOD; yet the Father is not the Son, and the
Son is not the Holy Spirit (Matt. 28:19; 1 John 5:7).
‘The Word was God’ or ‘God was the Word.’ The name ‘God’ is
common to the three persons of the Holy Trinity (Heb. 1:8). So
fully and so perfectly did Christ reveal God, he could say, ‘He
that hath seen me hath seen the Father’ (John 14:9; 2 Cor. 4:6;
John 10:30).
v. 3. Here creation is ascribed to Him, and none but God can

create. The whole creation is ascribed to the Word ‘all things’
(Col. 1:14-17). He is before all things, therefore eternal. He is
the originator and creator of all things, therefore omnipotent.
v. 4. If Christ created all things, he is the fountain of life; he is

the life-giver. ‘Life’ is used here in its widest sense. Of course,
Christ is the spiritual life of believers; but all creature life is found
in him (Acts 17: 27-28). The word ‘light’ speaks of a relation
which Christ sustains to all men – he is their light. This is
confirmed by what we read in Verse 9. Every rational man is
12
Bible Class Commentary John 1:1-9
morally enlightened (Rom. 2:15; Rom. 1:18-21) and

accountable.
By nature men are dead in trespasses and sins;
notwithstanding, they are all responsible before God and shall
give an account (Heb. 9:27; Rev. 20:12) because of the ‘light’
referred to here.
v. 5. Here we see the effects of the fall (Rom. 5:12; John 5:40).
Every man that comes into this world is lightened by his Creator,
but the natural man disregards this light. He hates it and ‘loves
darkness rather than light’ (John 3:19). The unregenerate man
is like one who is blind – he is in the dark, so neither
comprehends nor apprehends the light.
v. 6. The change of subject here is abrupt. From ‘the Word,’ who

is God, the Holy Spirit now turns to speak of the forerunner of
Christ. He is called ‘a man’ who was sent of God. True
preachers of the gospel are ordained and sent of God.
v. 7. When the sun is shining in all of its power and beauty, who
are the ones who are unconscious of the fact? Who needs to be
told that it is shining? The blind! What a revelation of our fallen
condition that men have to be told that ‘The Light’ is now in their
midst!
Here we have the character of the preacher's office – ‘he
came for a witness.’ A witness is one who knows what he says
and says what he knows.
Here we have the theme of the preacher's ministry – ‘to bear
witness of the light.’ He speaks not of himself but of Christ (1
Cor. 1:23; John 16:14).
13
Here we have the design of the preacher's ministry – ‘that all

through him might believe.’ Men become believers through
receiving the preached word (Rom. 10:13-15; Rom. 1:16; 1
Peter 1:23-25).
vv. 8-9. John himself was not ‘that Light.’ Christ is the light.
Even the believer has no light in himself nor of himself (Eph.
5:8). Christ is the true Light, the real Light, the everlasting Light,
and the underived Light (his light is his own).
14
The Word was made flesh

John 1:10-14
v. 10. ‘He was in the world’ refers to his incarnation and the 33
years he tabernacled among men. Who was in the world? The
great Creator, who made the world! He came not to judge but to
save. He came not as a lion to destroy but as a Lamb to
redeem. He came not to be ministered unto but to minister and
to give his life a ransom for many. What kind of reception did he
receive? ‘The world knew him not’ (Isa. 53:1-3; 1 Cor. 2:7-8).
v. 11. ‘He came unto his own’ refers to the nation Israel, the
seed of Abraham. He came to his temple, his priesthood, and
the people who had eagerly awaited the appearance of the
Messiah for centuries; but they received him not! It began with
‘no room in the inn’ and culminated with shouts at the
crucifixion, ‘We have no king but Caesar’ (Acts 3:22-26).
v. 12. If the world knew him not and the Jews received him not,
is the purpose of God defeated? No! The purpose of God in all
things shall stand! (Prov. 19:21; Isa. 46:9-11; John 6:37-39.)
The Father gave the Son a people out of every tribe, kindred,
and nation (John 17:1-2, 9). By the power of the Spirit, by the
preaching of the gospel of his Son, and through faith, they will
all receive Christ lovingly, thankfully, and willingly, as God's gift
of love and grace. They will all, with the heart, believe on his
glorious name, as he is revealed to them in the word (Rom.
10:9-10; Matt. 16:15-17).
15
v. 13. But who receives him thus? Not all, by any means! Is this
believing on Christ left to chance? Is the success of his
covenant and redemptive work left to the fallen will of the
creature? Far from it! This verse explains to us why men receive
and believe Christ – they are born of God, ‘not of blood.’ That is
to say, salvation is not a matter of heredity nor parental
bloodlines nor family associations. It is ‘not of the will of the
flesh.’ The will of the natural man is against God. He has no will
toward God until he is born of God (John 5:40; Rom. 3:10-11). It
is ‘not of the will of man.’ The new birth is not brought about by
the efforts of friends, nor the persuasive powers of the preacher
and the soul winners, ‘but of God.’ The new birth is divine work!
It is accomplished by the will of God, by the Holy Spirit's
applying the word in living power to the heart (James 1:18; 1
Peter 1:23-25; Acts 13:48).
v. 14. ‘And the Word was made flesh.’ He became what he

previously was not. He did not cease to be God, but he became
man (Gal. 4:4-5; Heb. 10:4-7). Our divine Lord took upon
himself human nature. He became a real man, yet a sinless,
perfect man (Heb. 7:26). This union of the two natures in the
person of Christ is one of the greatest mysteries of faith (1 Tim.
3:16). He was, and is, the God-man; yet the divine and the
human in him were never confounded. His Deity, though veiled,
was never laid aside. His humanity, though sinless, was a real
humanity.
The union of the two natures in the person of Christ was
necessary in order to fit him for his work as Redeemer and
Mediator.
16
1. God cannot suffer and die – man cannot satisfy the

infinite holiness required nor the infinite justice
demanded. Christ, the God-man, can do both.
2. He can now be touched with the feelings of our
infirmities (Heb. 4:14-16); and he has left us an example,
that we should follow his steps.
The duality of nature was plainly taught in the Old Testament

prophecies of the Messiah. He was to be the woman's seed
(Gen. 3:15), a prophet like Moses (Deut. 18:18), a lineal
descendant of David (2 Sam. 7:12), a man of sorrows (Isa. 53:3-
6). Yet, on the other hand, he was to be ‘God with us’ (Isa. 7:4:
Matt. 1:23); he was to be the mighty God (Isa. 9:6); as Jehovah
he was to come to his temple (Mal. 3:1). The one born in
Bethlehem is the Ruler (Micah 5:2).
‘He dwelt (tabernacled) among us.’ The reference here is to
the tabernacle in the wilderness. It foreshadowed the incarnate
Son. Almost everything about the tabernacle pictured Christ. It
was humble on the outside, but glorious inside. It was God's
dwelling place, his glory revealed there. It was the place where
God met men and where the sin-offering and the atonement
were made. It was the place of worship and the place where the
Law was preserved.
‘And we beheld his glory.’
1. His essential glories; his divine attributes and

perfections are all seen in Christ. He is omnipotent,
omniscient, and omnipresent.
2. His moral glories or holiness or perfection.
17
3. His official glories, such as his covenant grace, his

priesthood, his wisdom, and his kingship.
4. His acquired glories (Phil. 2:5-11).
Read Verses 1 and 14 together and you have a statement – the

most comprehensive in its sweep, the profoundest in its depths,
and yet the simplest to be found in the Bible. Here is the gift of
God and the hope of the believer.
18
Grace and truth by Jesus Christ

John 1:15-18
Put these two verses together–Verses 1 and 14.
v. 1. – ‘In the beginning was the word.’ Jesus Christ is

eternal!
v. 14. – ‘And the word was made flesh.’ God became
a man!
v. 1. – ‘And the word was with God.’ As one in the
blessed Trinity, he was always with God.
v. 14. – ‘And he dwelt among us.’ He actually
tabernacled among men, becoming one with us, bone of
our bone and flesh of our flesh.
v. 1. – ‘And the word was God.’ In every attribute he is
God.
v. 14 – ‘We beheld his glory.’ He that hath seen Christ
hath seen God!
v. 15. It was of this Person that John bore witness saying, ‘This
is he of whom I spake.’ Our gospel is concerning God's Son
(Rom. 1:1-4). ‘He that came after me.’ Historically John the
Baptist was born into this world six months before Christ was
born. But ‘He that is born after I was born was before me.’ John
is referring to the eternal existence, glory, and deity of our Lord
Jesus Christ. He has all preeminence and is infinitely above the
heavens, the angels, Moses, John, and all other creatures (Heb.
1:4; Heb. 3:3; Heb. 7:22-24). He is preferred before all.
19
v. 16. The word ‘fullness’ is another term, which brings out the
absolute deity, glory, and sufficiency of Christ. The same word
is found in Col. 1:19 and Col. 2:9. All the fullness of God's glory,
person, grace, mercy, peace, life, joy, and purpose dwells in
Jesus Christ. ‘And of his fullness (his abundance) have all we
(believers) received’ all that we need for time and eternity (1
Cor. 1:30); ‘grace upon grace’ or God's favors heaped one upon
another, favor upon favor, gift upon gift. ‘Ye are complete in
him.’
v. 17. ‘The law was given through Moses; grace and trust came
by Jesus Christ.’ A contrast is drawn between law and grace.
The law (Moral and Levitical) was given to Moses or to men
through Moses; it was not his own. But grace and truth were not
given to Christ, for these are his own essential perfections.
Moses received from God the law, which manifested what God
righteously demanded of men and what men ought to do and
be. The law is holy, just, and good. It demands obedience, and
the only alternative is death. It is inflexible in its claims and
remits no part of its penalty (Gal. 3:10). Such a law could never
justify nor show mercy to a sinner. For this it was never given!
The terror Israel displayed at the giving of the law is the terror
felt by every sinner who truly understands the law (Exod. 20:18-
19), for it is the ministration of condemnation and of death. Did
the law reveal all of God's attributes? No! Did the law reveal the
love and grace of God? No! The law revealed God's justice; but
it did not make known his mercy! The law testified to his
righteousness, but it did not exhibit his grace. The law was
God's ‘truth,’ but not the ‘full truth’ about God himself. ‘By the
law is the knowledge of sin.’ We never read ‘by the law is the
knowledge of God’ (Rom. 8:3-4).
20
‘Grace and truth came by Jesus Christ.’ These are fitly and
inseparably joined together. We cannot have grace without
truth, nor truth without grace. Those who reject grace, reject
truth; and those who reject truth, reject grace. ‘Grace reigns
through righteousness unto eternal life by Jesus Christ our Lord’
(Rom. 5:21). The grace, which saves a sinner, is no mere moral
weakness nor sentimental gesture such as we find in human
government. It is grace, which is established on the principles of
an honored law and a satisfied justice (Rom. 3:23-26). Grace
does not ignore the law nor set aside its requirements; no, it
‘establishes the law’ (Rom. 3:31). Grace establishes the law
because it has a Substitute who perfectly fulfilled the law and
endured the death penalty for all who believe, in order that God
may be both just and justifier! Was there no grace and truth
before Christ came in the flesh? Of course there was, for he is
the Lamb slain from the foundation of the world.
Law manifests what is in men – sin. Grace manifests what is
in God – love. Law demands righteousness from men. Grace
brings righteousness to men. Law sentences men to death.
Grace brings dead men to life. Law speaks of what men must
do. Grace tells what Christ has done. Law gives a knowledge of
sin. Grace puts away sin.
v. 18. This verse summarizes the whole of these first 18 verses.

‘No man hath seen God at anytime’ (Exod. 33:18-23). True
character is not declared in a person's ‘back parts,’ but in his
face (2 Cor. 4:6). But the only begotten Son has told out,
revealed, unveiled, and displayed unto us the Father (John
14:8-9). The only begotten Son, in becoming flesh, did not leave
his place of inseparable union with the Father; for it does not
say, ‘The Son which was,’ but ‘the Son which is in the bosom of
21
the Father.’ God is fully revealed, for the Son has declared him.
How we ought to honor, reverence, and worship the Lord Jesus
Christ!
22
Behold the Lamb of God

John 1:19-29
Even a hurried reading of these verses will make it evident that

the person who stands out most conspicuously in them is John
the Baptist. He is one of the most remarkable characters in the
word of God. His life and ministry were prophesied in the Old
Testament (Isa. 40). His birth was due to the direct and
miraculous power of God (Luke 1:7, 13). He was filled with the
Holy Spirit from his mother's womb (Luke 1:15). He was sent of
God (John 1:6). Of him the Lord said, ‘None greater among men
than John the Baptist’ (Matt. 11:11).
vv. 19-20. A deputation of priests and Levites was sent from

Jerusalem to inquire of John as to who he was. Multitudes were
hearing this man, many had been baptized of him, and a great
stir had been made, so much that many wondered if he were
the Christ (Luke 3:15). The Lord's forerunner, in fulfillment of
Isaiah's prophecy, had appeared in the wilderness; but, lacking
in spiritual understanding, these leaders knew not who he was.
He confessed immediately, ‘I am not the Christ.’
v. 21. They asked, ‘art thou Elijah?’ Why should they ask John if
he were Elijah? The answer is that there was a general
expectation among the Jews at that time that Elijah would again
appear on earth (Matt. 16:13-14; Matt. 17: 9-10; Mal. 4:5-6).
They asked again, ‘Art thou that prophet?’ What prophet? The
answer is found in Deut. 18:15, 18. Each time John answered, ‘I
am not.’
23
vv. 22-23. ‘Then who are you?’ John might have answered, ‘I
am the son of Zacharias the priest. I am filled with the Spirit
from my mother's womb. I am a remarkable man raised up by
God and sent to Israel.’ But instead he replied, ‘I am the voice of
one crying in the wilderness, make straight the way of the Lord.’
Men who are sent of God seek no glory nor acclaim for
themselves, but own that they are at best unprofitable servants
(Luke 17:10). When John referred to himself as ‘the voice,’ he
employed the very term the Holy Spirit used of him 700 years
previously (Isa. 40:3). The mission of John was to bear witness
of Christ, not himself. A voice is heard and not seen. The Lord
Jesus endures long after ‘the voice’ is silent.
Also note that ‘the voice’ cried in the wilderness, not in the
temple, nor in Jerusalem: for Jehovah was no more there in the
temple. Judaism was an empty shell. They were a nation of
legalists, steeped in self-righteous formalism, ceremonies, and
rituals.
vv. 24-25. They challenged John's authority to preach or to

baptize, he had received no commission from the Sanhedrin; he
was outside the religious system; he had not been trained in
their schools; he was not identified with either the Pharisees, the
Sadducees, nor the Herodians. Who had commissioned him to
go forth bidding men to repent? By what authority did he
baptize?
vv. 26-28. John continued to stand his ground and would not
deny that he baptized in water; but he sought to occupy them
with his true mission, which was to point men to Christ. These
men were raising questions about authority and baptism while
24
they were utter strangers to Christ himself. How like men today!
They want to discuss and argue about side issues while they
are yet in their sins and the vital and central issue remains
undecided. ‘What think ye of Christ?’ (1 Cor. 1:17.) ‘There
standeth one among you, whom ye know not’ (John 1:10-11).
Here stands the seed of woman, Abraham's seed, David's son,
the fulfillment of all promises, prophecies, and pictures of the
Messiah given by the prophets in the holy scriptures; yet, they
knew him not!
‘He is revealed after me, yet he was before me’(John 8:58).
The Lord Jesus came in God's own time to this earth; but he is
eternal, hath all preeminence, and is before all (Prov. 8:24-30).
John could find no expression strong enough to express the
difference which separated him from the one who was ‘preferred
before’ him; so he said, ‘I am not worthy to unlace his shoes.’
v. 29. ‘Behold the Lamb of God.’ These Jews were looking for
Messiah to come as a great prophet or a great king. They
understood nothing of a ‘Saviour-Priest,’ of a ‘Lamb of God.’
You would think these priests and Levites who ministered about
the temple and the sacrifices would have inquired about the
sacrifice, but no; apparently they had no sense of sin – they
were Abraham's seed. They would have welcomed him on the
throne but not on the altar. ‘Behold the Lamb of God.’
1. In Gen. 4:4 we have the Lamb typified.

2. In Gen. 22:8 we have the Lamb prophesied.
3. In Exod. 12:5-7 we have the Lamb slain and the
blood applied.
4. In Isa. 53:1-7 we have the Lamb personified –a
man.
25
5. In John 1:29 we have the Lamb identified.

6. In Lev. 5:6, 13 we have the Lamb magnified and
glorified.
26
This is the Son of God

John 1:30-39
When John pointed to the Lord Jesus and said, ‘behold the
Lamb of God,’ the title suggests several things.
1. His sinlessness, for he is the Lamb without blemish

and without spot (1 Peter 1:19).
2. His gentleness and willingness to suffer. ‘He was
led’ (not driven) ‘as a lamb to the slaughter’ (Isa. 53:7).
3. His sacrifice. He is the Lamb that ‘taketh away the
sin of the world’ (Heb. 9:26).
4. The sufficiency of that sacrifice; ‘taketh away the
sin’ (Heb. 10:14-17).
v. 30. This is the third time John has declared that Christ is
‘preferred before me’ (vv. 15 & 27). What he is doing is
declaring the eternality, deity, and pre-existence of the Lord
Jesus (John 17:5).
v. 31. In this verse John tells the purpose of his baptism. It was
to make Christ ‘manifest’ to Israel. It was to prepare a people for
him. This people was prepared by their taking the place of
sinners before God (Mark 1:5). That is why John baptized in
Jordan, the river of death; for, being baptized in Jordan, they
acknowledged that death was their due. In this, John's baptism
differs from our baptism. In believers' baptism, the believer does
not confess that death is his due, but he shows forth the fact
that he has already died–died to sin, died with Christ.
27
vv. 32-33. These verses have reference to the occasion when

Christ was baptized of John (Matt. 3:16-17). The dove manifests
the character of the one upon whom the Spirit came. The dove
is a bird of love and sorrow. When the Holy Spirit came upon
the disciples on the day of Pentecost, ‘There appeared unto
them cloven tongues of fire.’ Fire signifies divine judgment.
There was that in the disciples which needed to be judged; the
evil nature remained within them. But there was no sin in Christ;
hence did the Spirit descend upon him like a dove. The Holy
Spirit did not come upon him and then leave again, as with the
prophets of old. He abode on Christ. The Spirit descended and
remained on him. He it is who baptized his people with the Holy
Ghost (John 20:22).
v. 34. John bore a seven-fold witness to the excellency and

glory of Christ.
1. His pre-existence. ‘He was before me’ (v. 15.)

2. His Lordship (v. 23).
3. His immeasurable superiority. ‘I am not worthy to
unlace his shoes’ (v. 27).
4. His sacrificial work. ‘The Lamb of God’ (v. 29).
5. His holiness (v. 32).
6. His divine rights. ‘He baptized with the Holy Ghost’
(v. 33).
7. His divine sonship (v. 34).
vv. 35-36. The next day John stood with two of his followers (we
believe, to be John and Andrew) and, looking upon Jesus Christ
as he walked by, said, ‘behold the Lamb of God.’ This was
28
John's ministry and message–to point men to Christ the

Redeemer.
v. 37. John and Andrew, who were fishermen by trade, had

attached themselves to John. They had not only been baptized
of him, but eagerly awaited the promised Messiah and Saviour
of whom John preached. At last the day arrived when this
teacher, whom they believed to be God's prophet, stopped them
in their walk, pointed to the passing figure, and said, ‘behold, the
Lamb of God.’ They left John and followed the Lord Jesus!
v. 38. The Master turned and asked, ‘What seek ye?’ At first it
may seem strange that the all-knowing Lord should ask such a
question of them. His question was to reveal the true motive and
purpose of these men. He asked Cain, ‘Where is your brother?’
He asked Adam, ‘Where art thou?’ In those days many followed
him for various reasons – the miracles (John 2:23), the loaves
and fishes (John 6:26), or because it was the popular thing to
do. But some followed him because of their need and because
they believed (John 6:66-69). The question is, ‘What seek ye?’
or ‘On what is your heart set?’ (Psalm 42:1).
Their reply was, ‘Master, where dwellest thou?’ It was not a
‘what’ but a ‘whom’ that their hearts were set upon. It was not a
blessing, but the blesser himself they were interested in (2 Tim.
1:12).
v. 39. The place where he dwelt is not given. They ‘abode with
him.’ His abiding place is theirs too – wherever that is! (John
14:3.) It is not what that we seek but whom, for salvation is a
person and a living union with him!
29
Himself
Once it was the blessing,

Now it is the Lord;
Once it was the feeling,
Now it is his word;
Once his gifts I wanted,
Now the Giver own;
Once I sought for healing,
Now himself alone.
Once 'twas painful trying,

Now 'tis perfect trust;
Once a half salvation,
Now the uttermost;
Once 'twas ceaseless holding,
Now he holds me fast;
Once 'twas constant drifting,
Now my anchor's cast.
Once 'twas busy planning,

Now 'tis trustful prayer;
Once 'twas anxious caring,
Now he has the care;
Once 'twas what I wanted,
Now what Jesus says;
Once 'twas constant asking,
Now 'tis ceaseless praise.
Once it was my working,

his it hence shall be;
30
Once I tried to use him,

Now he uses me;
Once the power I wanted,
Now the mighty one;
Once for self I laboured,
Now for him alone.
Once I hoped in Jesus,

Now I know he's mine;
Once my lamps were dying,
Now they brightly shine;
Once for death I waited,
Now his coming hail,
And my hopes are anchored,
Save within the veil.
31
Come and see

John 1:40-51
v. 40-41. One of the two disciples of John, which heard him

speak of Christ, was Andrew, Simon Peter's brother. The other
we believe to be John, the author of this book (John ever seeks
to hide himself, never once mentioning himself by name).
Andrew heard John, then he followed and listened to the Lord
Jesus; and, being convinced that Jesus was the Christ, he
immediately ran to share the good news with his brother, Peter.
He did not become a preacher of the gospel at this time; for that
he needed to be taught and trained by the Master. But he set
out to bear a simple and clear witness of the Saviour he had
found.
v. 42. When the Lord beheld Simon, he said, ‘Thou art Simon
the Son of John.’ The Lord showed that he was already
thoroughly acquainted with Simon. But he adds, ‘Thou shalt be
called Cephas, which is by interpretation a stone.’ By natural
temperament Simon was fiery, impetuous, rash, and unstable.
How blessed was the promise of the Lord! ‘I know all about you,
but you shall have a new name – a rock,’ fixed and stable. Also
every believer becomes ‘a stone.’ ‘Ye also, as living stones, are
built up a spiritual house’ (1 Peter 2:5).
vv. 43-44. These verses are an illustration of the Good

Shepherd going after his sheep (Luke 19:10). Whether the Lord
uses a human instrument or not, it is Christ, himself, who seeks
and finds each one given to him by the Father. Our seeking
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Christ is only our response to his seeking us, just as we love

him because he first loved us.
v. 45. Here we find again the effect that a revelation of Christ

has upon a true believer. He cannot remain silent nor indifferent.
He must tell others of the Redeemer. Note the emphasis in the
witness of Andrew and Phillip–‘we have found the Messiah; we
have the Christ of whom Moses and the prophets did write.’
None of this ‘do you want to go to heaven?’ or emotional soul-
winning pleas – simply the good news that the Christ, the
Redeemer promised and prophesied in the scriptures, had
come; and they had seen him and believed on him!
v. 46. Nathanael asked, ‘Can any good thing come out of

Nazareth?’ The Saviour's lowly birth, beginning, and
surroundings were a stumbling block to those who expected a
great and glorious Messiah who would restore the kingdom to
Israel. Many looked for a lion, not a lamb. They did not
understand the types and sacrifices of the Old Testament.
Phillip did not argue; he simply said, ‘Come and see for
yourself.’
vv. 47-48. The Lord Jesus saw Nathanael coming and said,
‘Behold an Israelite indeed, in whom is no guile!’ Christ was not
saying that Nathanael was not a sinner, but that he was a man
of sincerity, a true seeker with an honest and open attitude, not
a hypocrite. Such shall be given more light. Nathanael replied,
‘How do you know all about me?’ Our Lord replied, ‘Before
Phillip called thee, I saw thee under the fig tree.’ Our Lord is
omniscient; he sees and knows all things and all people.
Evidently this particular reference to his being under the fig tree
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carried more significance than his simply being there, for

Nathanael was astounded and awed before him.
v. 49. Nathanael's eyes were opened to behold the divine glory

and power of Christ Jesus, and he promptly confessed him to
be the ‘Son of God.’ As we stated, the theme of John's book is
Christ, the Son of God. There are seven who bear witness to his
deity in this book–John the Baptist (1:34), Nathanael (1:49),
Peter (6:69), the Lord himself (10:36), Martha (11:27), Thomas
(20:28), and John (20:31).
vv. 50-51. Nathanael was deeply impressed by the Lord's

omniscience, but the Lord told him that he would see greater
things. Yea, the time would come when he would see an open
heaven and the Son of God directly connected with the Throne
of God. Christ may have referred to the vision of Jacob (Gen.
28:10-17).
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Water made into wine

John 2:1-11
Arthur Pink expounds this passage from a three-fold viewpoint:
Its typical significance.

Its prophetic application.
Its practical teaching.
1. Its typical significance.
The chapter opens with the word ‘and,’ which indicates that its
contents are closely connected with what has gone before. One
of the things prominent in Chapter 1 is the failure of Judaism
and the turning away from it to Christ. The Priests and Levites
came to John to inquire who he was. He said, ‘There standeth
one among you whom ye know not’ (John 1:19-26). They didn't
know the forerunner nor the Christ (John 1:11). ‘The law and the
prophets were until John’ (Luke 16:16). John wound up the Old
Testament system!
The wine had given out. Wine in scripture is the emblem of
joy (Psalm 104:15). Judaism still existed as a religious system,
but the joy was gone; it ministered no comfort to the heart. It
had degenerated into a cold, mechanical routine utterly destitute
of joy in God.
They set six water pots. Six is the number of man, for it was
on the sixth day man was created. Six is the number of the
superman (Rev. 13:18). Six water pots, not seven, the perfect
number. All that was left of Judaism was the flesh. The feasts of
the Lord had become the feasts of the Jews (John 2:13).
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The water pots were of stone, not silver, which speaks of

redemption, nor gold which tells of divine glory. And they were
empty! No wonder they were empty of wine. Religion without
Christ is empty of joy or comfort!
The mother of Jesus was perhaps representative of the
nation Israel in attempting to dictate to the Lord as to what he
should do. ‘Display your power and glory in material fashion!
Show yourself to the world!’ This his brethren attempted to do in
John 7:2-5. This may account for his rebuke of her. Israel had
no heart nor thought of a suffering Messiah. What they desired
was one who would immediately set up his kingdom here on
earth. It is evident that, in typical fashion, the setting aside of
Israel after the flesh is shown in these verses.
2. Its prophetical application.
Quite a bit of speculation comes forth from Pink here, but the
third day is the day of resurrection. It was on the third day in
creation that the earth came forth from its watery grave (Gen.
1:9, 11). Our Lord arose on the third day. It may be that Hosea
6:2 and John 2:1 should be placed side by side, in that, for two
thousand years (2 days with God according to 2 Peter 3:8)
Israel has been without a king, a priest, or a home. The ‘second
day’ is almost ended, and their renaissance will come near the
beginning of the third day–the year 2000. There will be a
wedding, and the Lord will be married to the new Israel (Isa.
54:1-8).
3. Its practical teaching.
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vv. 1-2. Our Lord sanctifies the marriage relationship. Marriage

was ordained by God in Eden; and in these verses the Saviour,
for all time, set his approval upon it. By gracing this festive
gathering, our Lord distinguishes and glorifies this sacred
institution.
v. 3. Mary's words seem to indicate two things. She ignored his

Deity. He knew they had no wine. It appears she was still
seeking to exert parental authority.
v. 4. He replied (literally), ‘What to me and thee?’ or ‘What is

there common to me and thee?’ It was not that he resented her
inviting his aid, but he must act in his own way. His season (as a
son) of subjection to Mary and Joseph is over. The term
‘woman,’ in that day, was not harsh but commonly used for
addressing females of all classes. On the cross the Lord
addressed Mary as ‘woman’ (John 19:26). To have addressed
her as ‘mother’ (on either occasion) would have called attention
to human relationships. ‘Woman’ shows that God was speaking
to her. Christ teaches that Mary was only a woman–’Blessed
among women’ (Luke 1:28), but not ‘Blessed above women’
(Matt. 12:46-50).
‘Mine hour is not yet come.’ This is the hour of his suffering,
the hour of his humiliation, the hour when he would be subject
to man's wicked will; for he would be delivered into the hands of
sinners. But until then, he was not to be ordered by man. He
was about his Father's business. Seven references are made in
this book to that ‘hour’ (John 2:4, 7:30, 8:20, 12:23, 12:27,
16:32, 17:1).
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v. 5. Mary accepted the Lord's rebuke, recognized the Lord's

right to act as he pleased, and left the matter entirely in his
hands. What a lesson for us!
vv. 6-11. Pink mentions several things to consider about this

miracle.
The occasion of it. This was his first miracle. Hitherto he had
lived in quiet seclusion in Nazareth. From this point on, he
would become a public and a marked man.
The manner of it. Christ was the one who performed the
miracle; yet the servants secured the pots, filled them with
water, drew off the wine, and carried it to the governor of the
feast. The means used were human; the power was divine. It
may have seemed foolish to fill the pots with water, but water is
a symbol of the written word (Eph. 5:26); and the way to bring
joy and comfort to the human heart today is to fill it with the
preached word. God will make it effectual (Rom. 10:17).
The teaching of it. We have a picture of the regeneration of a

sinner.
1. The sinner is empty like the waterpots.

2. The sinner receives the water of the written word at
the command of Christ.
3. The water produced the best wine by the power of
Christ.
4. The change was a miracle, as is the new birth.
5. The miracle manifested forth his glory (v. 11).
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6. The governor proclaimed it to be the best wine, as

truly his grace and redemption is far better than the best
the world can give.
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Christ cleanses the temple

John 2:12-25
v. 12. This verse seems to come in as a parenthesis between

the miracle at Cana and the cleansing of the temple. Mr. Pink
suggests that the key word is ‘Capernaum’ which stands for two
things–divine favor and divine Judgment (Matt. 11:23). The
mother of Jesus may represent the nation of Israel (honored
among women), his brethren may represent the nation of Israel
in general unbelief (John 7:5), and his disciples may represent
the small remnant in Israel who did believe in him. With these
the Lord went down to Capernaum but continued there not
many days. Not for long was Israel to enjoy these special favors
of God.
v. 13. Here is one key to that which follows. The ‘Lord's

Passover’ had degenerated into the ‘Passover of the Jews.’ It
was only a matter of form and ritual. The true worship of God
and the pattern of redemption by Christ was forgotten in the
Passover Feast (Isa. 1:11-18).
v. 14. Animals were used in sacrifices: and these men who sold
oxen, sheep, and doves to worshippers from remote areas
excused their covetousness and greed by the fact that they
made it convenient for these people to purchase the required
animals for sacrifices. They had set up their booths and stalls all
about the sacred premises. The money-changers were there to
exchange foreign currency. These cattle dealers and money-
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changers were notorious for making bargains that profited

themselves–enough to justify our calling them ‘thieves.’
vv. 15-16. We see many things in these verses. Read Matt.

21:12-13.
1. The deity of Christ. He calls the temple ‘my Father's

house.’ None had ever nor could ever refer to the temple
in this way. Christ alone can say this.
2. The power and authority of Christ. One man,
single-handed, takes a whip, and the whole multitude
flees in fear before him. This was no mere man; the terror
of God had fallen upon them!
3. The wrath and righteousness of the Lamb. We
think of our Lord as gentle and kind, and such he is, but
this is not all that he is! Our Lord is inflexibly righteous as
well as infinitely gracious. We do well to remind ourselves
that ‘it is a fearful thing to fall into the hands of the living
God.’
4. Can we not see today the commercialization of
those places, which are supposed to be the house of
God? The materialism, socials, and forms of
entertainment that are part of church programs are an
unholy mixture of the world and so-called worship.
Pink points out the prudence and gentleness of Christ in that

though he drove out the sheep and the oxen and dumped the
money on the floor, he said to those who sold doves, ‘Take
these out.’ He did not release them to fly away. All of the other
property could be retrieved, but not the doves if he had set them
free.
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v. 17. His disciples thought of the scripture in Psalm 69:9.
vv. 18-21. These Jews demanded of him a ‘sign’ or proof of his

authority to cleanse the temple and to do the things he had
done. They were utterly void of any understanding of the true
Messiah and his mission and could neither comprehend his
words nor deeds (Matt. 13:13). Yet in reality our Lord's words to
them were much to the point! In raising himself from the dead
he would furnish the greatest and final proof that he was God
manifest in flesh, and as God, had a right to cleanse the defiled
temple which bore his name.
v. 22. Did the disciples at this time understand or believe in the

promise of his resurrection? No, they did not (Mark 16:11). It
was only later, after his resurrection, that they recalled this
incident and believed (John 14:26).
vv. 23-25. When the people saw the miracles of Christ, many
claimed to believe on him and joined themselves to him: but
they were only dazzled and impressed by the miracles. Their
profession was not from the heart, and he knew it (1 Kings
8:39). These men were ‘stony ground’ hearers. They were only
intellectually convinced, and our Lord clearly discerned this. He
would not commit himself to them, because he knew them all.
‘Man's affections may be stirred, man's intelligence may be
informed, man's conscience may be convicted,’ but God must
give him a new heart and new life. Only a new creation avails
before God. Men must be born again (John 3:3-7).
We might learn a lesson here. The discreet man will be kind
to all, but intimate with few. We do well to remember that all that
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glitters is not gold, and all who profess Christ do not know
Christ. Learn not to place yourself rashly in the power of
unproved professors.
43
Ye must be born again

John 3:1-7
v. 1. Nicodemus was a ‘ruler of the Jews,’ which probably

means that he was a member of the Sanhedrin–Israel's highest
religious court. As such, we can view him as a representative of
all of them.
1. He came to the Lord Jesus ‘by night’ because he

was ashamed to be seen coming to Him, and he was
afraid of losing his position and power. Each time
Nicodemus is referred to in the word afterwards, it is
repeated that he came to Jesus ‘by night’ (John 7:50-51;
John 19:39).
2. He was altogether lacking in spiritual understanding
of the things of God, as most religionists are.
3. Although he was a ‘ruler of the Jews’ and a student
of scriptures, he was dead in trespasses and sins and
needing to be ‘born again.’
v. 2. Nicodemus acknowledged that Jesus Christ was surely ‘a

teacher come from God’ because the miracles of Christ differed
radically from those performed by others before or since. But
others did perform miracles and wonders, and this very fact
warns us that we need to carefully examine the credentials of
so-called miracle workers (1 John 4:1). If a man works wonders
and miracles, is this a sure proof that he comes from God or
that God is with him? Certainly not! We generally overlook the
fact that Satan is able to work miracles and wonders, not like
Christ, but enough to deceive the simple (2 Cor. 11:13-14; 2
44
Thess. 2:9; Matt. 24:23-24). Satan is able to work miracles and

to deliver this power to others.
How are we to test those who come to us in the name of
Christ? Not by their personal character or morality (2 Cor.
11:14-15). Not by their power to work wonders (2 Thess. 2:9).
Here is the answer! Examine them by the word of God, by the
gospel of our Lord Jesus Christ. Do they preach ‘thus saith the
Lord’? Do they preach the gospel of God's free grace and glory
in Christ Jesus? Do they exalt and glorify Christ in his
redemptive work; or do they exalt themselves, the Holy Spirit,
and the miracles? (Isa. 8:20; 1 John 4:1-3; 2 John 10; John
16:13-14.)
v. 3. Our Lord ignored Nicodemus' address with startling

abruptness and said, ‘Except a man be born again, he cannot
see the kingdom of God.’ Nicodemus called Christ ‘a teacher
come from God,’ but it is not as a teacher that the sinner must
first approach Christ. What the sinner (in the world or in religion)
needs is to be ‘born again.’ In order to have this he must
approach Christ as his Saviour. Of what value is teaching to one
dead in sin, under the condemnation of God? A saved man is a
fit subject for teaching, but the unsaved need preaching which
will expose their depravity and reveal the one mighty to save (1
Cor. 1:21). It is not how a man should live that is of first
importance, but how dead sinners are made alive spiritually. A
man cannot live to God nor for God until he is born spiritually
(Eph. 2:1). The kingdom of God cannot be ‘seen’ or understood
until a man is born of God (John 1:12-13).
v. 4. Nicodemus' reply is a verification that these Jewish leaders

were altogether lacking in spiritual understanding, or the fall and
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its consequences, and of the nature of spiritual life and faith

(Rom. 5:12; 1 Cor. 2:14).
v. 5. The word ‘water’ has no reference to the waters of baptism.

The Lord Jesus used the word ‘water’ emblematically to refer to
‘the word of God.’ The word of God is always the instrument
used by God in regeneration (Psalm 119:50; 1 Cor. 4:15; James
1:18). The Holy Spirit is the begetter or the quickener, and the
word of God is the seed (John 6:63; 1 Peter 1:23). By his first
fleshly birth, a man enters this world a sinful creature. When a
sinner is born again by the Spirit and the word of God, he enters
the kingdom and family of God a new creature in Christ Jesus!
v. 6. What then is the new birth? It is not the removal of anything

from the sinner, nor the changing of anything physical or fleshly
in the sinner; instead, it is the communication of something to
the sinner. The new birth is the impartation of a new nature,
When we were born the first time we received from our parents
their nature; so when we are born again, we receive from God
his nature. The Spirit of God begets within us a spiritual nature
(2 Peter 1:4; Gal. 5:17). That which is born of man is human;
that which is born of God is divine and spiritual.
v. 7. Nicodemus was startled. He was amazed at the Saviour's

words. Yet he ought not to have been. Man by birth and nature
is blind and opposed to the things of God. No amount of
religious training can change this evil nature. His chief need is a
new nature or to be born again! It is a must! A man must have a
spiritual nature before he can understand, enter, or enjoy the
kingdom of God.
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How can these things be?

John 3:8-15
v. 8. A comparison is drawn here between the wind and the

Spirit of God in the new birth.
1. The wind is invisible; one cannot see the wind but

can certainly feel the effects. Even so, one cannot see
the Spirit of God; but his power and the results of his
work are evident.
2. The wind is sovereign in its actions. The wind is
beyond man's control. The wind does not consult us nor
can it be regulated. So it is with the Spirit of God! The
wind blows when it pleases, where it pleases, and as it
pleases. So it is with the Spirit (Exod. 33:19: John 5:21).
3. The wind is irresistible. When the wind blows in its
power, it sweeps everything before it. It is so with the
Spirit of God. When he comes in the fullness of his
power, he breaks down man's prejudices, subdues his
will, and conquers him (Psalm 110:3). Salvation is of the
Lord (Jonah 2:9).
vv. 9-10. ‘How can these things be?’ This question reveals the
spiritual ignorance even of the religious natural man. It is true
that Nicodemus was educated, religious, and doubtless of high
moral character; but something more than education, morality,
and sincerity are needed to understand the things of God. Even
though God became incarnate and spoke in human language,
men understood him not (Prov. 4:19; Eph. 4:18). Our Lord said
unto him, ‘Are you a teacher of Israel and yet untaught?’ Even a
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religious teacher may be ignorant of divine truth. The fact that a

preacher has graduated with honors from some theological
center is no proof that he is a man taught of God (John 6:44-
45).
v. 11. Our Lord did not deal in speculation nor theory, but spoke
divine truth because he is the truth! In the preceding verse
Christ chided Nicodemus for his ignorance of divine truth; here
he reveals the cause of such ignorance. The reason a man
does not know the things of God is because he receives not
God's witness concerning them (John 5:40-44). If we believe not
his word, we shall continue in darkness and ignorance. None
are so blind as those who will not see! As we believe God's
word, he honors that faith by giving us understanding of what
we believe. Walk in the light revealed and receive more light.
v. 12. ‘Earthly things’ are, in a sense, evident and in a measure

comprehensible; but ‘heavenly things’ are invisible and
altogether beyond our grasp until Divinely revealed to us. By
‘earthly things,’ which Christ had told him, we mean the new
birth, which takes place on earth, and the Lord's reference to the
‘wind’ as an illustration of the Spirit's operation in bringing about
the new birth through the word. These things Nicodemus ought
to have known about from Ezek. 36:24-27. If, then, he believed
not God's word about these earthly things, of what avail would it
be for Christ to speak to him about ‘heavenly things’ or things
pertaining to the counsels of God, the mysteries of grace, and
the things God has prepared for them that love him (1 Cor. 2:9-
10)?
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v. 13. The ‘heavenly things’ to which the Lord had referred had
not until then been clearly revealed to men. To ascend to
heaven and penetrate the hidden counsels of God was an utter
impossibility to fallen man. Only the Son, whose native
residence is heaven, is qualified to reveal heavenly things. Our
Lord did not say, ‘No man hath entered heaven,’ but ‘No man
hath ascended up to heaven.’ This is an entirely different thing.
Only he that came down from heaven, even the Son of man
which is in heaven (even while here speaking to Nicodemus),
knows the secrets and mysteries of his throne. No man ever has
or ever will occupy this position but Christ.
vv. 14-15. Christ had been speaking to Nicodemus about the

new birth. The new birth is the impartation of divine or eternal
life; but for eternal life to be bestowed upon men, the Saviour
must be lifted up. Eternal life must come out of his
substitutionary death. The sacrificial work of Christ is the basis
of the Spirit's operations and the ground of God's gift of life (Isa.
53:4-6). It is the Son of man who must be crucified, for
atonement could be made only by one in the nature of him who
sinned. Only as man was Christ capable of taking upon himself
our guilt and penalty. The Jews expected the Messiah to be
lifted up or elevated to the throne of David; but before this, he
must be lifted up on the cross of shame, enduring the judgment
of God upon our sins.
To illustrate the character, meaning, and purpose of his
death, he refers to the well-known incident in Num. 21:6-9. The
people were bitten by fiery serpents, dying and without hope.
Moses made a serpent in the likeness of the cause and lifted it
up. Those who looked in faith lived. Christ is made in the
49
likeness of sinful flesh and crucified, and those who look to him
in faith shall live.
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The love of God

John 3:16-21
In the preceding verses our Lord had made mention of his death
and had affirmed that the death of the cross was an imperative
necessity. He did not say, ‘The Son of man shall be lifted up,’
but, ‘The Son of man must be lifted up.’ There is no other
alternative if the claims of God are to be met, if the demands of
justice are to be satisfied, if sin is to be put away, and if the elect
are to be saved– Christ must die! (Rom. 3:25-26; 2 Cor. 5:21.)
The law and justice of God demand it!
v. 16. Someone once said, ‘Verse 14 is the remedy, Verse 15 is

the result, and Verse 16 is the reason.’ There is more in the
cross of Christ than an exhibition of the holiness of God; there is
the display of his great love! Verse 16 takes us back to the very
foundation of everything. His great salvation was provided by
love. Christ came and died because God loved us and was
determined to have a people like Christ, not in order to make the
Father love us. There is no discord among the Godhead. The
atonement was not the cause but the effect of God's love (1
John 4:9-10). In this verse there are seven things told us about
God's love.
1. The tense of his love. ‘God so loved.’ He always

has loved us. It is an everlasting love (Rom. 5:8; Jer.
33:3).
2. The magnitude of his love. ‘God so loved.’ It is an
infinite love (John 15:13).
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3. The scope of his love. ‘God so loved the world.’ His

love is not limited to the Jews only, but to all nations
(Rev. 5:9).
4. The nature of his love. ‘God so loved...that he
gave.’ Real love ever seeks the highest interest and well
being of its object. Love is unselfish; it gives! God gave
the greatest gift.
5. The sacrificial character of his love. He not only
gave his Son to live on earth among men, but to die the
death of the cross (Phil. 2:6-8).
6. The design of his love. ‘That whosoever believeth
on him should not perish.’ God has a people who shall
not perish. No condemnation nor judgment shall come to
them (Rom. 8:33-34).
7. The beneficence of his love. ‘But have everlasting
life.’ This is what our Lord imparts to his own–eternal life
and glory (1 John 3:1-3).
v. 17. The coming of Christ was not to condemn the world; the
world was already condemned (Rom. 5:18). But he came that
men and women of all nations might be saved. The word ‘might’
does not express any uncertainty about the fact of their being
saved, but the word ‘might’ expresses design. He came ‘in order
that’ the world might be saved. His person and work for sinners
enabled God to be both just and Justifier of those who believe
(1 Peter 3:18).
v. 18. For the believer there is no condemnation (Rom. 8:1)

because Christ was condemned in our stead (Isa. 53:4-6). But
the unbeliever is condemned already. He enters the world with
the curse of sin upon him. By nature he is a child of wrath (Eph.
52
2:3). If he hears the gospel and believes not, he incurs a new

and increased condemnation through unbelief (Matt. 11:21-24).
v. 19. Here is the cause of man's unbelief–he loves the

darkness and hates the light. It is not only that men are in
darkness, but they love the darkness. They prefer ignorance,
error, and superstition to the light of truth (John 5:40-44). What
a proof of man's depravity! In the person of Christ perfect
holiness, perfect love, and perfect truth came and dwelt among
men. What was their reaction to him? ‘Crucify him! Crucify him!
We will not have this man reign over us!’
vv. 20-21. Here is the final test. ‘Everyone that loves and
practices evil hates the light (the truth of God), neither cometh to
the light.’ Why? Lest his deeds, error, and sin should be
revealed and judged. That is why men (religious and worldly)
refuse the scriptures as they are. God's word condemns us!
God's word convicts us! God's word shuts us up to the mercy of
God in Christ!
On the other hand, ‘He that doeth truth,’ which describes
what is characteristic of every believer, ‘cometh to the light.’
Note the present tense; he comes again and again to the word
of God. And for what purpose? To learn of God, and of himself,
and of his blessed Redeemer. The believer finds his comfort,
strength, help, directions, and hope in the exceeding great and
precious promises of the word (Psalm 119:9-11, 17-18, 49-50,
105).
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He must increase, but I must decrease

John 3:22-36
v. 22. This verse must be read in the light of John 4:2. By linking
these two verses together, an important principle is established
– what is done by the servants of Christ by his authority is as
though it had been done by Christ himself (2 Cor. 5:20; Luke
10:16).
v. 23. This is one of the verses in the New Testament, which

plainly teaches the proper mode of baptism. If baptism were by
sprinkling or by pouring, ‘much water’ would not be required.
The scriptural form of baptism is by immersion, for which ‘much
water’ is needed. The very word ‘baptized’ (both in the Greek
and the English) signifies to dip or to immerse. The example of
our Lord himself ought to settle all controversy. No unprejudiced
mind can read Matt. 3:16 without seeing that the Lord was
immersed (Rom. 6:3).
v. 24. John's ministry had not yet been terminated by his

imprisonment and death.
v. 25. Some of John's disciples and the Jewish religionists were

in conflict over purifying. The Jews had so many purifyings,
some scriptural and some traditional. We really have no way of
knowing what this was about, for it does not say.
v. 26. But these same Jews (Read John 1:19) came to John and
told him that Jesus of Nazareth, to whom he bore witness, was
baptizing and that all men now were coming to Him, not to John!
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What was their motive? Were they seeking to make John

jealous and envious? Were they seeking to divide John and
Jesus Christ? Perhaps! This is a favorite device of Satan, to
make one servant of the Lord envious of another. An example of
this is found in Num. 11:26-29. (Phil. 1:14-18; Eph. 3:8.)
v. 27. It is beautiful to see how John conducted himself on this

occasion. His reply was most becoming of grace. He bows to
the sovereign will of God! (1 Cor. 4:7; 1 Cor. 12:11, 18.) Like the
Apostle Paul, he declares, ‘I am what I am by the grace of God.’
v. 28. Continuing to reply to these Jews, John reminds his

tempters of what he had told them before (John 1:20-23), that
the only place he claimed was that of a voice sent by God
before Christ to bear witness of him.
v. 29. Continuing, John said, ‘He that hath the bride is the
bridegroom.’ The bride is the church, the elect of all
generations, the people of God; and they belong to the
Bridegroom (given to him by the Father, redeemed by his blood,
and brought to him by his Spirit). The friend of the Bridegroom is
not jealous and envious. He is truly a friend and loves the
Bridegroom, he rejoices in the happiness of the Bridegroom,
and his joy is fulfilled when the Bridegroom is glorified. The
servant of Christ is occupied with Christ and his glory.
v. 30. Finally, John adds, ‘He must increase and I must

decrease.’ Blessed climax this was to John's modest reply and
well calculated to crush all petty feelings, ambitions, jealousy,
and self-glory that may be found in our hearts. ‘He must
increase.’ This is the will and purpose of the Father (Col. 1:16-
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18). Therefore, I must decrease. The more I am occupied with

Christ, the less I shall be occupied with myself. Humility is the
by-product of a genuine faith in and love for Christ (2 Cor. 3:18).
v. 31. There are several contrasts between the Saviour and his
servant given in Verses 28-31.
1. He is the Christ; I am only sent before him.

2. He is the Bridegroom; I am a friend.
3. He must increase; I must decrease.
4. I am of the earth and speak of those things, which
pertain to the earth, but he is the Lord from heaven who
has no limitations. He knows all things.
v. 32. The testimony, which our Lord bore, was a perfect one!
We know in part and preach in part; but our Lord Jesus knows
all heavenly things by his own perfect knowledge, for he is God!
‘No man receiveth his testimony.’ This is not to be
understood without qualification, for Verse 33 tells us some who
did receive his gospel. John meant that comparatively, none
received his testimony. Compared with the crowds, the nation
Israel, and the world's population, those who believed were few!
(John 1:10-11; 1 Cor. 2:14; John 6:44-45.)
v. 33. To ‘set to his seal’ means to certify and ratify. By faith in

the Lord Jesus, the believer says God hath fulfilled in Christ all
that he promised of the Messiah. Not one word of God has
failed (1 John 5:10). Faith glorifies God; unbelief dishonors God.
v. 34. The Father sent the Son, and the Son spoke only the
words of the Father (Matt. 17:5). He differed from other
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messengers in that ‘In all things he has the pre-eminence.’

Others had the Spirit by measure, but the Spirit abode on him.
The Lord Jesus knew the full truth, for he is the truth! (Col. 2:9).
v. 35. ‘All things’ here simply means all things – all things
pertaining to the universe, to life, to the new heavens and new
earth, to the church, and if there be anything else, to it.
v. 36. Here is the inevitable alternative. All things are in Christ:

all things are ours through union with Christ; that union with
Christ comes through faith in Christ. Those who believe not
shall not see life, nor enter in, nor enjoy it.
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The Samaritan woman - 1

John 4:1-10
As we study John 3 and 4 together, we discover a series of

striking contrasts.
1. In John 3 we have ‘a man of the Pharisees named

Nicodemus;’ in John 4 it is an unnamed woman before
us.
2. Nicodemus was a man of high rank; the woman
was a poor woman who came to draw water.
3. One was a favored Jew; the other was a despised
Samaritan.
4. One was a man of strict morals; the woman was of
no reputation.
5. Nicodemus sought out Christ, but Christ seeks out
the woman.
6. To the self-righteous Jew Christ said, ‘ye must be
born again;’ to this Gentile sinner he speaks of ‘the gift of
God.’
vv. 1-3. Even at that early date in our Lord's public ministry, the
Pharisees manifested their opposition against him. He had
openly condemned their ignorance and hypocrisy; and here was
a man from Nazareth, whom they regarded as no more than a
carpenter, who was attracting even more people than John. This
could not be allowed at any cost (our Lord baptized no one, but
left that to his disciples). The Pharisees probably planned some
action against Christ; and because his hour was not yet come
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and much was to be done before his death at Jerusalem, he

departed out of Judea and returned to Galilee.
v. 4. In going from Judea to Galilee, our Lord's most direct route

lay through the country of Samaria. There was a longer route
which some of the stricter Jews sometimes took to avoid contact
with the Samaritans; but the providence and purpose of his
Father took him through Samaria, for some of his elect were
there (John 10:16). We shall never appreciate the gospel until
we go back to the basic truth of predestination, which puts God
first, which makes the choice his before it is ours (2 Thess. 2:13;
John 15:16). Election is of persons; predestination is of things.
His journey through Samaria was predestinated because there
were some chosen sheep there which had been given him from
all eternity (John 6:37-40).
v. 5. Most agree that Sychar is the city called Shechem, which

was on the ground that Jacob bought and later gave to Joseph
(Gen. 33:18-19; Gen. 48: 21-22). Joseph's bones were buried
there (Joshua 24:32).
v. 6. Jacob's well was there. It was called his well because he

either dug the well or because he and his family used it. Our
Lord always traveled by foot; therefore, he was weary and sat
down on the well. John takes note of his weariness to let us
know that he was truly man and subject to weariness and other
human infirmities. He rested on the sides of the well, and it was
about noon.
vv. 7-8. The woman probably chose the hot noon hour to come
to the well because she thought no one else would be there.
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This was no accident. She chose this hour because it was God's
hour for her to meet Christ. How often people meet with divine
mercy when they think not of it (Isa. 65:1). The Lord asked her
for a drink of water. He asked her for a drink not only because
he was weary and thirsty, but in order to deal with her on the
subject of ‘living water.’ In the providence of God, his disciples
had gone to the city to buy food that our Lord might be alone
with this sinner. Alone with Christ is where a sinner needs to
be–with none between.
v. 9. The Saviour's request struck the woman with surprise.

Among the Jews it was considered the depth of degradation to
even converse with a Samaritan, but to ask a favor of one would
never be tolerated. Our Lord's humility and condescension
made the woman to marvel. Oh, the grace of our Lord! Tenderly
and patiently he led this adulteress step by step to conviction,
conversion, and faith in him. She knew him not; she saw in him
nothing but a ‘Jew’ (Isa. 53:1-3).
v. 10. ‘If you knew the gift of God, if you knew who speaks to
you, if you knew your need, you would ask of me the living
water.’ This is the root of man's whole problem. The gift of God
is salvation; it is eternal life (1 John 5:11). God is the giver; all
we do is receive. Man does not know the gift; and he does not
know Christ, the giver! Neither does he know his need for
mercy. ‘If you knew these things, you would ask of me.’ Asking
proceeds from knowing. Before we ask, God has to deal with us
in conviction and revelation. Notice Christ deals with her on the
basis of who, not what; it is not doctrine, anymore than doing,
that saves. It is the person–Christ Jesus! How different was the
Lord's speech to the woman than to Nicodemus! He says
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nothing of the new birth but tells her at once of the ‘gift of God.’
Nicodemus had religion, morality, and works to glory in; she had
nothing (Matt. 9:10-13).
Why is water used here as a figure of salvation?
1. It is the gift of God; man can't create it. For water

we are absolutely dependent on God.
2. Water is indispensable; it is not a luxury but a
necessity. We cannot live without it.
3. Water is the need of everyone– rich, poor, white
and black, young and old.
4. Water descends from heaven. It is not a product of
the earth but comes from above. So it is with salvation!
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The Samaritan woman - 2

John 4:11-22
In the first section of this narrative we are impressed with

several things.
1. Divine purpose. This sinner was one of his sheep

whom he came to save, and he must cross her path.
2. Divine providence. She is brought to the well at the
time he is there and the disciples are gone.
3. Divine patience. He bore with her prejudice,
ignorance, and objections until he reached her heart and
brought her to faith.
v. 11. The Saviour spoke metaphorically in Verse 10, comparing

his grace, his mercy, and his redemption to living water, as he
often did at other times regarding the new birth, the vine and the
branch, the head and the body. But the woman (blind to the
glory of him who spoke to her, occupied only with material
things, and ignorant of spiritual matters) replied much like
Nicodemus when Christ spoke to him of the new birth. All
natural men are ignorant of spiritual things until they are
enlightened by the Holy Spirit (1 Cor. 2:9-14).
v. 12. Still ignorant of the fact that she was speaking to Jacob's
Lord and God, and ignorant of the fact that he was speaking of
the water of life, she asked if he thought himself wiser and
greater than Jacob, who could find no better water for himself,
his family, and his cattle.
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vv. 13-14. Over all of the ‘wells of the world's providing’ must be
written, ‘Whosoever drinketh of this water shall thirst again and
again.’ The ‘true thirst’ within men lies too deep for the waters of
the earth to quench. The thirst of the soul is a spiritual thirst, and
that is why material things cannot reach it. Health, wealth,
comfort, fame, luxury, and even ceremonial religion can be ours
and still the heart be empty. But the person who receives the
Holy Spirit, the grace of God in Christ, and the light and life of
Christ shall never want any good thing that is necessary to
peace, rest, comfort, hope, and eternal glory (Col. 2:9-10; 1 Cor.
1:30; 1 Cor. 3:21-23). Though the believer continually desires
spiritual growth and fresh supplies of grace, yet, in Christ, he
has all that he needs and wants (Col. 1:12; John 7:38-39).
v. 15. The woman still did not understand that our Lord spoke of
spiritual life and a true knowledge of the living God through him.
Her thoughts were only of the present life and her ease and
comfort in that (Rom. 8:5).
vv. 16-18. The Saviour had crossed her path; he had engaged
her in conversation and secured her attention and interest; he
had sown seed of spiritual truth in her mind. Now he deals with
her real ‘soul thirst’ –her sins and her unhappy, confused life.
Now comes the work of conviction of sin and the realization of
her need of him and the living water. He knew all about her
adultery, her sins, and her present state of shame and
unhappiness (this is what brought her to the well at noon when
she thought no one would be there, for she was ashamed). But
he must bring her to admit it and face it herself! This accounts
for questions like: ‘Adam, where art thou?’ or ‘Cain where is
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your brother?’ or ‘Whom do you say that I, the Son of Man, am?’
Faith in Christ is born of personal, known, and admitted need!
(Matt. 8:1-3; Matt. 15:22-28.) ‘To whom much is forgiven, he will
love much.’
vv. 19-20. ‘I perceive that thou art a prophet,’ whose office is to

reveal the will and word of God and to whom God reveals secret
things–one chosen and sent of God (Heb. 1:1; Eph. 4:11). Her
eyes are beginning to open; she sees that she is in the
presence of some mysterious person sent of God. But again the
working of the flesh is evident, for she brings up the age-old
contention between Jews and Samaritans about where to
worship God. The Lord had spoken directly to her heart and
conscience about sin; and it may be that she either wanted to
change the subject or she thought, being a prophet, he might
truly enlighten her on where to worship.
v. 21. ‘Woman, the time is at hand when you shall neither in this
mountain’ (where your fathers have long worshipped God
superstitiously, without any direction from him) ‘nor at
Jerusalem’ (which is the place the Lord designated for the
temple and worship) ‘worship the Father.’ God is putting an end
to the Levitical ceremony, law, types, and holy places and days.
They are all fulfilled in Christ (Heb. 10:8-10; Heb. 10:19-22; Gal.
5:1-4).
v. 22. You Samaritans have no divine instructions and rule for

your worship in the mountain. You only do what your fathers in
tradition and custom taught without any revelation of the divine
will. You really do not know what or whom you worship, being
void of divine instructions. At least the Jews know that God has
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revealed his will that his people should have the priesthood, the
sacrifices, the mercy seat, and the day of atonement in the
temple at Jerusalem. This was all done according to his word to
Moses and is acceptable to God (Rom. 3:1-2; Rom. 9:3-5).
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True worship
John 4:23-30
v. 23. Under the clear revelation of the gospel and the kingdom
of the Messiah, true worshippers of God shall not worship God
as the Samaritans (who had no divine rule nor word for their
tradition), nor as the hypocritical Jews (who rested upon rituals,
ceremonies, and form), nor yet as the sincere Jews (who
followed the pattern in faith and sincerity–Heb. 9:6-10). But the
time of reformation in and through Christ has come when true
worshippers of God all worship God in Spirit, heart, and truth as
opposed to temples, ceremony, and ordinances. The great
question is not where to worship, but how (Phil. 3:3). This is the
will of God (‘My son, give me thine heart’) that we come to him
by faith through Christ Jesus.
v. 24. God is not a corporeal being, made up of blood, flesh, and

bones, being pleased with material and fleshly things,
impressed with form and lip service. God is a spiritual being, the
father of spirits, and requires spiritual honor, reverence, love,
and trust proportioned to his great name. It has always been
true! Abel came to God with the typical offering, but he came in
faith and sincerity. Abraham offered the sin-offering which
pictured Christ, but he believed God! The Jews had forgotten
the Spirit of the law and only kept the dead letter and the form.
This was the error of their so-called worship. We do gather
together or separately, we do offer public prayer or private, we
do our offerings, our sacrifices of praise, thanksgiving, and our
commitments to God through our great high priest, the Lord
Jesus Christ, in the Spirit of God, the spirit of sincerity, the spirit
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of faith, and the truth as it is in Christ Jesus! (Heb. 4:14-16; Heb.

10:16-22.)
v. 25. Slowly but surely the word had done its work (Rom.
10:17; James 1:18; Eph. 1:13). At last the woman had been
driven from every false refuge, and she speaks of the hope of a
revealed Redeemer! She had some understanding of the
promises and prophecies of the coming Christ, or Messiah, who
would reveal the will of God as to salvation and the worship of
God (Gen. 3:15; Gen. 12:3; Gen. 49:10; Deut. 18:15; Mal. 3:1).
v. 26. ‘I that speak to thee am He!’ The moment the woman

expresses her desire for Christ, he answered, ‘I am He!’ Nothing
more is needed; the Saviour of sinners stood revealed. That
was enough; all is settled now. It was not a mountain nor a
temple, Samaritan nor Jew; she had found Christ, the Saviour-
God. A needy sinner and a sovereign Saviour had met face to
face; and all is set-tied, once and forever! (Matt. 11:28; John
7:37-38; Isa. 45:20-25.)
v. 27. The disciples had gone into the city to buy food and were
kept there by the providence of God until the Saviour had
finished the talk with the woman of Samaria. When they
returned, they marveled that he talked with a woman in the road
(forbidden by their traditions) and that he talked with a
Samaritan woman (with whom the Jews had no dealings). But
they had so much reverence and respect for the Master that
they did not mention it.
v. 28. In the meantime the woman ‘left her waterpot and went
into the city.’ She had come to the well with one thing on her
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mind–a pot of water; but now she had met Christ, tasted the
living water, and was so taken with him that she not only forgot
the water she had come for, but left even her waterpot. Once
there is a clear perception of Christ to the heart, once he is
revealed, known, and received as Lord and Saviour, the things
of this world do not seem so important.
vv. 29-30. She said to the men of the city, ‘Come, see a man
which told me all things that ever I did; is not this the Christ?’
‘Come and see.’ These were the words of Philip to Nathanael in
John 1:46. Christ the Lord had undoubtedly told her much more
than the few words we have recorded here (John 21:25), but
several things are evident here. She was totally persuaded that
he was the Christ, that he was the promised Messiah! She fully
believed him and found great joy in this faith and knowledge.
She wanted others to know Him, so she invited them to come to
him and see for themselves. Our business in witnessing is to
point men to Christ; they must come and see for themselves.
Evidently she was most persuasive, for they went out of the city
and came to him there at the well.
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His word – the foundation of faith

John 4:31-42
The disciples had gone into the city to buy food and had
returned to Jacob's well to find the Master engaged in
conversation with a woman of Samaria. They had marveled at
this for she was not only a Samaritan, but a known adulteress.
None of them asked him any questions. But now the
conversation was over; she had left in great joy to tell others
about the Redeemer, to try to bring them to see and hear Christ
themselves. While she was gone and before the Samaritans
came out to the well, Christ was left alone with his disciples.
v. 31. The disciples knew that he had been weary and hungry
when they left him at the well a few hours ago; so now that they
had food, they encouraged him to eat something.
v. 32. The Master replied, ‘I have food to eat which you do not
know about.’ He had been feeding upon this food all the time
that they had been away, and he explains it in Verse 34.
v. 33. They began to look at one another and ask, ‘Did someone
bring him food to the well while we were away?’
v. 34. Our Lord, without any rebuke for their dullness in

understanding (Psalm 103:13-14), explained to them that his
food and drink was to do the will of his Father and to finish the
work the Father had given him to do. The will of the Father and
the redemption of his sheep so occupied Him, so filled his soul,
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so satisfied Him, that it outweighed his natural hunger and made

him forget natural food.
v. 35. There was in those countries usually about four months

between seedtime and harvest. This may be true of wheat and
barley but not in spiritual matters. Everyday is seed-time,
watering time, and harvest time. The Master had but just spoken
to this woman; now she rejoiced in Him, and others were on
their way there to receive him. Lift up your eyes and behold the
people of all nations and tribes who are ready to hear and
believe. The seed has been sown by the prophets of old, by the
word of the Lord, and by John the Baptist. We alone are not the
sowers and the reapers, although we may do both.
v. 36. In the kingdom of Christ the sowers and the reapers are
all one (1 Cor. 3:5-9). The prophets, the writers of scripture, the
apostles, the reformers, all who sowed the seed of the gospel,
and we who reap the fruit, shall have the same reward and
rejoice together in his glory and eternal life.
v. 37. This was a proverb commonly used with reference to

those who unjustly enjoyed the fruits of other men's labors by
reaping what they did not sow (Joshua 24:13). But in our Lord's
kingdom there is no such attitude, for there is no competition
among believers. It is our Lord's vineyard, and we do what we
do for his glory!
v. 38. Yet there is a sense in which this was true of the disciples
and is true of us today. We enter in on the labors of all who
have gone before us; without their faithfulness there would be
no harvest (Acts 8:5).
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v. 39. The woman had gone into the city and told people about
Jesus Christ, whom she had met at the well. ‘He told me all that
ever I did. He told me things that only God knows.’ And as a
result of her testimony, many believed.
vv. 40-41. So when they came out to see Him, they asked him
to abide with them; and he stayed there two days. The Master
himself abode among them for two days, preaching the gospel
of his grace and revealing to them his glory; and many believed
because of his word. We do not read of any miracles that he
performed among them (though he may have), but they
believed his word!
v. 42. There may be a progression of faith taught here. Certainly

they did believe the woman's testimony. God used her to tell
them about Christ and to encourage them to ‘come and see.’
But after coming to him and hearing his own words, they
believed more fully and strongly, so as to say to the woman,
‘We have heard him ourselves and know that he is indeed the
Messiah and Redeemer of people of all nations.’ Faith grows.
The object of saving faith is Christ, and the very foundation of
faith is his word. The more of the word, the stronger the faith.
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The nobleman's son healed

John 4:43-54
vv. 43-44. Our Lord spent two days in Samaria, where many
people believed on Him, not because of miracles, which he did;
they believed his word. We do not read of any miracles being
performed in Samaria at this time. After these two days in
Samaria, he journeyed into Galilee. He did not go to Nazareth,
which is a city in Galilee, but into the country part of Galilee and
to Cana, another city in Galilee. He said on two occasions, ‘A
prophet hath no honor in his own country’ (Matt. 13:57; Luke
4:24).
v. 45. Perhaps this verse will give us a key to understanding

Verse 44. When he came to the country of Galilee (which was
his home country, where he grew up), he was received not as a
prophet but as a miracle worker; for many of these Galileans
were at Jerusalem during the feast of the Passover and had
seen the miracles performed by him (John 2:23-25). Such is
human nature, materialistic, fleshly, and caring much for the
body and little for the soul (John 6:25-27; Luke 4:23). People
are interested in miracles but not mercy. As a miracle-worker,
Christ is honored: but as the Son of God incarnate, he is
rejected (John 1:10-11) in Galilee.
v. 46. So Jesus came to Galilee and chose to go again to Cana

of Galilee, where he had performed his first miracle, turning
water into wine. There was a certain nobleman (royal officer and
ruler) there whose son lay very ill in Capernaum. Capernaum
was about twenty miles from Cana.
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v. 47. It is evident that this nobleman had heard of Christ or had

been present in Jerusalem or Cana when Christ performed
other miracles, for he went to the Master and asked him to go to
Capernaum and heal his son. He had a form of faith in the
power of Christ to heal, but it certainly was not as strong nor as
great as the centurion of Matt. 8:5-10 who believed that only the
word of Christ was sufficient to heal, whether he was present in
body or not.
v. 48. Our Lord rebuked him. He knew the man's heart. A

measure of faith he had, but not a full committal to Christ nor a
full understanding of who he was (John 4:10; Mark 8:11-12).
This man not only undertook to tell the Lord what to do but how
to do it. He certainly did not manifest the attitude of the father in
Mark 9:23-24.
v. 49. The nobleman did not become angry at the Saviour's

rebuke: instead he accepted the Lord's exhortation and
continued to plead for the life of his son. One thing he did know
and believe, and that was that Christ could heal his son; and if
he did not, the boy would die. He repeated his request, this time
pleading, ‘Sir, come down or my child will die.’ His faith may
have been weak, but he continued to plead for mercy for his
son.
v. 50. Our Lord said, ‘Go thy way; thy son liveth.’ Upon this the
man turned and left, believing the word of Christ! We see here
the growth of faith. He certainly manifests more and truer faith in
Christ than when he first came to him. Here is the foundation of
true and saving faith – the word of God (Rom. 10:17; John 5:24;
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Heb. 13:5-6). The nobleman raised no objections, asked no

questions, looked not for signs nor feelings, but simply went his
way believing the word of Christ.
v. 51. As the nobleman journeyed home, his servants came out

to meet him to bear the good news that his son was healed.
They knew nothing of the meeting of their master with the Lord
Jesus, but merely came to tell him the good news.
v. 52. He inquired of the servants the hour when the boy was
healed; and they said, ‘Yesterday at one hour past noon.’ The
word ‘yesterday’ brings out an interesting point. Cana and
Capernaum were only four or five hours apart, and it was only
one hour after noon that the Master pronounced the boy healed.
Why did not the father rush right home? It may be that he had
such confidence in the word of Christ that he completed his
business in Cana and spent the night, confident that his son
was all right. Verse 50 says that he believed, and indeed he did.
v. 53. We see all the way through this narrative the growth of
this man's faith. He came to Christ at the first because he
believed upon the testimony of others or because of the
miracles he had seen. Having met the Lord Jesus himself and
hearing him speak, he believed the more and rested upon his
word. Now, having experienced the results of faith, the joy of our
Lord's mercies, it is said, ‘Himself believed, and his whole
house.’ He told them about Christ and they, too, believed.
v. 54. The first miracle was turning water into wine; this was the
second miracle. Later he performed many more (Matt. 4:23).
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Will you be made whole?

John 5:1-13
v. 1. Some believe this feast was the feast of the Passover,

while some believe that it was the feast of Pentecost. We are
not told which one it was; but our Lord went to Jerusalem for the
feast to show his obedience to the law, which he came to fulfill
(Deut. 16:16).
v. 2. We read in Nehemiah 3 of the ten gates in the walls of

Jerusalem–the sheep, fish, old, valley, dung, fountain, water,
horse, east, and Miphkad gates! This sheep gate was the gate
through which the sacrificial animals were brought to the temple.
All are meaningful as types; but the sheep gate points to Christ,
the sacrificial Lamb of God. There was a pool of water called the
Pool of Bethesda near this gate. Some call it the ‘pool of mercy.’
There were five porches around the pool.
vv. 3-4. On these porches lay a great number of diseased,

crippled, blind, and impotent people waiting for the moving of
the water; for we read in Verse Four that at a certain season an
angel went down and troubled the water, and whosoever then
first stepped into the water after it was troubled was completely
healed of whatever disease he had. The question will certainly
be asked, ‘Did this really happen or was it a superstition?’ I
believe it best to leave it as the scripture states it. While there is
no mention in the Old Testament of this troubling of the water,
John simply states it as a fact, not a saying or a superstition.
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v. 5. A certain man was there who had a disease for 38 years.

We are not told what it was; but we know that he was on a bed
and evidently was quite helpless, for he needed the help of
someone else to get to the water. Perhaps he had tried all other
human means (like the woman with the issue of blood) to no
avail and had come to the waters of Bethesda as a last resort.
v. 6. The Master saw him. Here is the sovereignty of our Lord in

showing mercy to whom he will (Exod. 33:18-19). There was a
multitude of sick people there, yet Christ looked only upon this
man. He knew him and all about him (John 10:14-16). We are
not told that he saw the Lord, or knew Him, or called to Him, but
that our Lord saw him, knew him, and called to him. The Saviour
said, ‘Will you be made whole?’ Of course he would; that is why
he was there. But the question is asked to focus the man's
attention on his need, on his total inability, and on the Saviour
who addressed him! Are not these the three important things in
the Spirit bringing a sinner to salvation? –our great need, our
hopeless state, and the power and presence of the only one
who can help us!
v. 7. The man did not know who Christ was, nor did he have any
idea of his power to heal; so he answered as all impotent,
helpless people must answer, ‘There is no one to help.’ Also, he
shows the greed and selfishness of all natural men, ‘While I am
struggling to crawl to the water, another steps in before me.’
v. 8. The Lord Jesus, according to his own will, in fulfillment of

his own divine purpose, said to this certain man, ‘Rise, take up
your bed, and walk!’
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1. ‘Rise’ was a command. ‘Believe on the Lord Jesus

Christ’ is more than an invitation; it is a command (1 John
3:23).
2. ‘Take up your bed.’ This indicates that he would no
longer remain in this place among the diseased and
dying but would be changing his abode (2 Cor. 6:14-18).
3. ‘And walk.’ ‘Walk in the light as he is in the light.’
Before, you could not walk in the Spirit; now that you are
made whole, you can (Rom. 8:1-6).
v. 9. ‘And immediately he was made whole.’ The Lord's

salvation is both instantaneous and complete (Col. 2:9-10).
Christ does not put the believing sinner into a savable state. He
saves with a perfect and eternal salvation the moment we truly
believe (Eccles. 3:14). The Saviour spoke, and by his word, the
lame walked. It was the Sabbath day and unlawful to do work or
carry burdens (Jer. 17:21). But our Lord is the Lord of the
Sabbath (Matt. 12:1-8).
v. 10. The Jews were more concerned for their traditions and
religious customs than for the fact that a great miracle had been
performed. Blinded by their self-righteousness and works, they
had no compassion for the man who was healed, no interest in
the grace of God which healed him, and made no inquiry into
how he was healed nor who healed him. At all costs, their
traditions must be upheld (Matt. 15:1-3, 8-14).
v. 11. The man believed that the one who healed him was a
prophet of God who did what he did by divine authority;
therefore, he obeyed him contrary to their traditions (Gal. 5:1-4).
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vv. 12-13. When they asked him who the man was who told him
to take up his bed on the Sabbath day and walk, he was unable
to tell them; for he did not know. The Lord had disappeared in
the crowd.
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Sevenfold proof of Christ’s deity

John 5:14-27
After our Lord had healed the man at the pool of Bethesda,
there being a great crowd there, he conveyed himself away. The
man did not know who he was nor could he find him to show
others who had healed him.
v. 14. Afterwards the Lord found him in the temple and told him
to ‘sin no more,’ or to walk in righteousness, faith, and the light
of Christ which had been revealed to him, ‘lest a worse thing’
than being crippled come upon him; that is, eternal
condemnation (Heb. 10:38-39).
v. 15. The man then found the Jews who had inquired of him,
‘Who told you to take up your bed and walk?’ and told them that
it was Jesus the Christ who made him whole. There was the
danger of persecution and excommunication involved here; but
he not only was not ashamed of Christ, but wanted to confess
him and be identified with him (John 9:33-38; John 16:1-4).
v. 16. How this verse reveals the awful depravity of human

nature, even the blindness and tradition of carnal religion! Here
was a man, well-known, who had been afflicted for 38 years,
who had lain helplessly by this pool until by the power of the
Son of God he was made whole–strong enough to carry his
bed! There was no doubt of the cure, of a wonderful miracle that
they could not deny. Instead of being filled with joy, praise, and
faith in the Messiah, they were filled with hatred and sought to
kill him. They used as an excuse the fact that he had violated
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their Sabbath laws. Their tradition was more important to them

than the glory of God or the welfare of sinners.
vv. 17-27. Beginning at Verse 17 and continuing through Verse

27, the Lord Jesus sets forth before these Jews his absolute
equality and oneness with the heavenly Father! He gives a
seven-fold proof of his deity. Evidently when the man identified
Jesus Christ as the one who had healed him and told him to
take up his bed and walk, the Jews said something to him; for
Verse 17 says that he answered them!
In redemptive work he is one with the Father (v. 17). From
the foundation of the world the Father has been working his will
to redeem a people out of every nation (Rom. 8:28; Eph. 2:8-
10). The Jews knew what he was saying, for they sought to kill
him for making himself equal with God (John 10:30-33).
In will and purpose he is one with the Father (v. 19). ‘The
Son can do nothing of himself, but what he seeth the Father do’
does not restrict nor limit his power; but he is saying that the
Son does not and cannot act independently of the Father, for
they are one in will and purpose.
In knowledge he is one with the Father (v. 20). There is no
creature who is capable of knowing and understanding all the
ways and workings of God (Rom. 11:33-34). But the Son knows,
for he was with him in the beginning (Prov. 8:24-30). He will yet
reveal greater things in and through the Son, ‘that ye may
marvel’ (John 6:61-62; 2 Tim. 1:10).
In sovereign rights he is one with the Father (v. 21). This
verse presents the fourth proof of Christ's deity. He lays claim to
divine sovereignty. When he healed a lame man, he did not heal
them all but singled out one and made him whole. The Son, like
the Father, will quicken and give life to whom he will–that ends
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the matter. It is not to be reasoned about, but believed (Exod.

33:18-19; Rom. 9:13-16).
In divine honor and worship he is one with the Father (vv.
22-23). The Father is the one whom we might most naturally
expect to be the Judge. He has been sinned against, wronged,
and his claims denied. But the Father has committed all
judgment of Satan, men, and this world to the Son (Acts 17:31).
The reason for this is ‘that all should honor the Son even as
they honor the Father’ (Col. 1:14-18).
In imparting life he is one with the Father (vv. 24-26). Once
more he links himself in perfect union with the Father. Those
who hear my word, hear his word! Those who believe on me,
believe on him who sent me! And they have passed from death
to life; for the hearing ear and the seeing eye are not
qualifications for obtaining life, but are evidences and
consequences of having God-given life which is given by Father
and Son (v. 26). All the elect who were dead in sin shall hear his
voice and live (Eph. 2:1).
In judicial power and authority he is one with the Father (v.
27). The Father has appointed the Lord Jesus to have all judicial
power and authority ‘because he is the Son of man.’ It was
because the Son of God became clothed with flesh and walked
this earth as man that he was despised, rejected, and crucified,
his divine glory denied and disowned! Therefore, the despised
one shall have the place of supreme honor and authority. All will
be compelled to bow the knee to him and confess that he is
Lord to the glory of God the Father (Acts 2:36; Phil. 2:5-11;
Matt. 28:18; John 17:1-2).
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The witness to his deity

John 5:28-38
v. 28. The Lord Jesus had spoken of his Deity, sovereignty,

Lordship, the authority given him by the Father, and especially
of his power to quicken and give eternal life to dead sinners. He
then says to these Jews, ‘Do not marvel at my power to raise
men from natural death to spiritual life; the hour is coming when
all those who are in the graves shall hear my voice and arise at
my command.’
v. 29. All who are raised shall not partake of eternal life,
happiness, and glory. They are divided into two classes. First,
they that have ‘done good’ shall arise to live eternally with him.
The words ‘done good’ do not refer to their own personal
goodness or works, as if they merited his favor (Rom. 3: 10-12);
but it refers to their walk, which manifests the new nature within
them by his grace. The Christ-life within is seen by Christ-like
deeds without (James 2:17-20). ‘They that have done evil’
describes the great company of unbelievers who have lived in
sin and unbelief, died without repentance toward God and faith
in Christ, and refused to hearken to his words of grace and
truth. They will be compelled to hear him as he summons them
to appear before his judgment throne, and these shall go away
into everlasting condemnation.
v. 30. The Son cannot act independently of the Father, for they
are one! When the scriptures say ‘God cannot’ do a thing, they
do not imply that he is limited in power; but rather they declare
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his divine nature, character, and perfection (Titus 1:2: James

1:13). If he is God the Son, then his will and work are in perfect
unison with God the Father! ‘My judgment is just.’ This is
profoundly solemn. In the resurrection of which he spoke, he will
not deal in grace, but in inflexible righteousness. He will
administer judgment, not mercy. This excludes every ray of
hope for all who are raised into damnation. His will is the same
as his Father's will (John 6:37-40).
v. 31. In John 8:14 the Master said, ‘Though I bear record of

myself, my record is true.’ But here he speaks according to the
law of God and the scriptures, which require two or three
witnesses for any truth to be established. The words of men do
need confirmation, but not so the Son of God. However, Christ
came to ‘fulfill all righteousness’ and to do all that he did
‘according to the scriptures’ (Deut. 19:15; Matt. 18:15). The Lord
begins to set forth the many infallible witnesses to his Deity and
his mission.
v. 32. The witness referred to here is the heavenly Father (Matt.

3:17; Matt. 17:5: 1 John 5:7-10).
vv. 33-35. Here the Lord reminds the Jews how, when they sent
unto John, that he bore a faithful witness to Christ's person and
work (John 1:20-27). ‘But I receive not testimony from man.’ He
was not appealing to the witness of John for a confirmation of
his own words and works, but he appealed to John for their
sakes that they might be saved. John was sent of God to arouse
men's attention and to produce in them a sense of their deep
need for the one who was to come. John was indeed a famous
light, burning in the knowledge and love of the truth. For a while
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they pretended great affection for him; but when they saw that
John's one purpose was to bear witness of Christ the Lamb,
they turned away from him; for they looked for a more splendid
and glorious Messiah than the one Christ appeared to be.
v. 36. His mighty works bore unmistakable witness to who he is

and what he came to do. He frequently appealed to his works as
affording divine testimony (John 10:25, 38; John 14:11; John
15:24). Bishop Ryle calls attention to five things about our Lord's
miracles.
1. Their number. They were very many.

2. Their greatness. They were mighty, supernatural
works.
3. Their public nature. They were not done secretly,
but publicly for all to behold.
4. Their nature. They were always works of love,
mercy, and compassion. They were not just exhibitions of
power, but beneficial to men.
5. Their direct appeal to man's senses. They were
real, visible, and would bear any examination.
vv. 37-38. Again he says, ‘The Father hath borne witness of me.
But you have not heard his voice nor seen his glory.’ Because of
Verses 38 and 39, we believe Christ speaks here of the witness
which the Father has borne of his Son through the prophets,
law, and scripture. This seems to give more meaning to what
follows. Christ is revealed in promise, prophecy, picture, and
type in all that has been written; but they could not see, nor did
they believe.
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Ye will not come to me

John 5:39-47
In these verses our Lord begins to make solemn application of

what he has said to these Jews about his deity, his oneness
with the Father, his sovereignty, his power to give life, and his
saving grace. You will hear the awful charges he brings against
unbelief; but it is summed up in these words, ‘You have not his
word abiding in you’ (v. 38), and ‘You believe not his writings’ (v.
47). If God's word has no place in men's hearts, they will not
come to Christ, they will not love God, they will not seek the
Lord, nor will they be saved. It is by the word that life is given,
conviction of sin is realized, faith comes, and spiritual life grows.
v. 39. ‘Search the scriptures.’ This is the last witness, which our
Lord cites, and for us it is the most important. John has long
since passed away; the ‘works’ of Christ are no longer before
men's eyes; the ‘voice’ of the Father is no more heard; but the
testimony of the scriptures abides. The scriptures testify of
Christ and affirm his deity (2 Tim. 3:16; 2 Peter 1:20). Many
believe that the Lord, in condemning the unbelief of these Jews,
is actually saying, ‘You do search the scriptures, for you hope to
find life in them, the laws and ordinances which they teach; but
you are missing the message of the scriptures, for they all testify
of me’ (Acts 10:43; Luke 24:27: Luke 24:44-46). This may be so;
but there is also seen here a command, not only to read over
lightly but to diligently search the scriptures.
v. 40. It was not lack of evidence, which kept these Jews from
believing on and coming to Christ, but perversity of will. It is the
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fault of a fallen, corrupt, and depraved will! Men are unwilling by

nature to own their sin, unwilling to admit their inability, unwilling
to seek God's mercy, and unwilling to cast themselves on Christ
(1 Cor. 2:9, 14; Rom. 8:7).
v. 41. Here again the Lord maintains his honor and dignity as in
Verse 34. He seeks not honor from men; there is nothing that
we can add to him. He does not need our approval, sanction,
nor honor. His objective is to please and glorify his Father; and
so far as they were concerned, his desire was not to be
applauded by them but that they should be saved by him. Such
should be the spirit of his ministers (Acts 20:33; Gal. 1:10).
v. 42. Christ knew their hearts. He is omniscient. They posed as

worshippers of God, appeared to be concerned for his honor,
and called him ‘Lord’ with their lips; but they had no genuine
love for God in their hearts. A true love for and knowledge of
God would have led them to love and receive Christ.
v. 43. ‘I am come in my Father's name, clothed with his

authority, sent to reveal him and his redemptive will, in
fulfillment of all that has been written of me; yet you receive me
not! Let another (antichrist or false prophet) come in his own
name, doing his own pleasure, seeking glory from men, and
preaching contrary to scriptures–Him you will receive and
believe!’ Such is the nature and condition of our fallen wills.
v. 44. Honor signifies approbation or praise. These Jews were

making it their chief aim to win the praise, approbation, and
good opinion of each other and were indifferent to the approval
of or communion with God. It is good for parents to receive
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honor from children, masters from servants, rulers from people;

but these are all secondary to that honor and acceptance from
God. ‘Seek ye first the kingdom of God’ (2 Cor. 5:9: Eph. 1:6).
The grace of God and the gospel are the levelers. All men
humble themselves before him who loved us and gave himself
for us; and we seek his friendship, acceptance, and honor, even
if it means losing the approval and friendship of all the world
(James 4:4).
v. 45. Our Lord concludes by declaring that they would yet give
an account of their rejection of him (John 1:11) before the
tribunal of God and there would be no need of his accusing
them; for they would need no other accuser than Moses, for
whom they had such great regard (John 9:28-29). ‘This same
Moses will accuse you.’
v. 46. ‘For had you really believed Moses' writings, you would
believe me, for Moses wrote of me.’ From the first prophecy in
Gen. 3:15 through every promise, type, and pattern in his
writings, Moses pointed to Christ (Heb. 8:1; Heb. 10:1-4).
v. 47. If you do not believe the scriptures, which are so plain,

and you believe not Moses for whom you have so great regard,
it is certain that you do not and will not believe Christ (John
3:12).
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Calculating without Christ

John 6:1-13
Of all miracles performed by our Lord Jesus, the feeding of the

five thousand is the only one recorded by each of the four
Evangelists (Matt. 14:13-21; Mark 6:32-44; Luke 9:10-17).
There must be something about it of special importance.
v. 1. ‘After these things.’ After the healing of the impotent man,

the persecution of the Jews because he had done these things
on their Sabbath day, and after his lengthy discourse on his
deity, power, and mission, he left Jerusalem and went over the
Sea of Galilee. Our Lord left the presence of the unbelieving
Jews (Matt. 15:13-14). What a warning to every traditional
religionist!
v. 2. This was generally the case. Almost everywhere he went

he was followed by crowds, which saw the miracles and were
attracted to him as a clever physician and a worker of miracles;
but they totally failed to perceive that he was the Son of God,
the Saviour of sinners, and the true Messiah (John 2:23-25;
John 6:25-26). We see the same thing today – people following
clever evangelists, faith healers, and miracle workers, but few
interested in Christ the Redeemer of sinners.
v. 3-4. Our Lord withdrew from the multitude, weary with their
unbelief, weary with their self-righteousness and empty
traditions, and sought a quiet place to be alone with his
disciples. John noted that the Passover (a feast of the Jews)
was near. The Lord's Passover had degenerated into ‘a feast of
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the Jews.’ The Passover was near; ‘the Lamb of God,’ who was
in their midst, was unknown and unwanted!
v. 5-6. Evidently our Lord came down from the mountain, and
the great multitude, which had followed Him, was still there.
Matthew says, ‘He had compassion on them and healed their
sick’ (Matt. 14:14-15). The Lord then put Phillip to a strong test.
He knew what he was going to do; but to test the faith of Phillip,
he asked him, ‘Where shall we buy bread, that these may eat?’
v. 7. We see in Phillip a portrait of ourselves, and in his answer

our own thoughts and words in daily trials and difficult situations.
Phillip had seen our Lord make wine of water and heal
hopeless, impotent people; yet when our Lord asked him how
the multitude was to be fed, Phillip began to calculate his own
resources and ability to accomplish it. Two hundred pennyworth
of bread would only give each one a ‘little’ to eat. Imagine
talking of ‘little’ in the presence of infinite power and riches!
What is our feebleness compared to his power? What is our
emptiness compared to his fullness? Instead of looking to Him,
Phillip, like us, looks to himself and his own strength (Phil. 4:19).
‘The birds without barn or storehouse are fed;

From them let us learn to trust for our bread.
His saints what is fitting shall never be denied,

So long as it is written – the Lord will provide.’
vv. 8-9. Evidently unbelief is infectious! Andrew, like Phillip,

seemed to forget what he had seen and learned. All of them
seemed blind to the glory and power of Christ. Andrew said,
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‘There is a lad here with five loaves and two fish, but what are
these among so many?’ They both were calculating without
Christ! (Psalm 78:19-22; Gen. 18:14.)
v. 10. How patient the Lord was with his unbelieving disciples!
There was no rebuke for either Andrew or Phillip (Psalm 103:13-
14). ‘Make the men sit down.’ Mark says they sat down by
companies in ranks by hundreds and fifties (Mark 6:39-40). Sit
down because our God is a God of order (1 Cor. 14:33), and the
activities of the flesh must come to an end if we are to be fed
the Bread of Life (Psalm 23:2).
vv. 11-12. He did not scorn the loaves because they were few
nor the fish because they were small. God is pleased to use
small and weak things (1 Cor. 1:26-31). He is pleased to use
means. Our Lord gave thanks! He teaches us to acknowledge
God as the giver of every good gift and to own him as the one
who provides! He gave to his disciples, and they gave to the
people. God is pleased to use human instruments in
accomplishing the work of his grace (Eph. 4:10-13; 2 Cor. 4:7; 2
Cor. 5:18-21). They were all filled. When he feeds us, we are
satisfied (Col. 2:9-10).
v. 13. Then the disciples gathered up what was left and filled
twelve baskets. There was abundance for all, and the boy had
twelve baskets to take home. The liberal soul is made fat (Prov.
11:25).
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It is I; be not afraid
John 6:14-27
v. 14. Our Lord had manifested his power in feeding the great
multitude with only five loaves and two fish. The crowd was
impressed, amazed, and declared that surely he is the Messiah
or that Prophet (John 1:21; Deut. 18:15). These men, like all of
Israel, were waiting and looking for a leader or a king to lead
them in a successful revolt against the hated Romans (Acts
5:36-37). They did not understand that the true kingdom of the
Messiah was not to be of this world (John 18:36) but within us.
They knew not the meaning of the sacrifices and atonement nor
the redemptive work of the Messiah. Do not be misled by those
who talk of Christ the Prophet and King but who despise his
cross!
v. 15. Our Lord immediately withdrew from these ambitious men

who would try to make him king over a nation of unbelievers. He
came to save sinners, to redeem a people for his glory, to call
out of every nation a holy people to reign forever with him in a
new heaven and a new earth (Titus 2:14; 1 Peter 2: 9-10).
These Jews had professed with their lips Christ as that Prophet
and would by force make him KING, but there is another office,
which comes in between these. Christ must officiate as PRIEST,
offering himself as a sacrifice for sin. Besides, he needed not to
be made king by them; he is the King! (Rev. 19:16.)
vv. 16-17. Matthew, writing on this same episode, explains the

reason why the disciples boarded their ship and left for the other
side. Our Lord instructed them to do so (Matt. 14:22-23).
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v. 18. It was now dark, the Lord had not come to them, and the
sea was being tossed about by the wind. We live in a dark
world, a world of trouble, and a world, which ‘lieth in the wicked
one.’ Sometimes the Lord withholds the light of his presence
even from his own; and they are allowed to be tossed about,
sifted as wheat, and tried severely. But he will soon come, in his
own time, when his purpose for us has been accomplished.
vv. 19-20. The disciples were pulling at the oars and had rowed
about eight or nine miles when they saw the Lord Jesus walking
on the water coming toward them, and they were afraid.
Matthew says, ‘They were troubled.’ Think of it – troubled and
afraid of their Master. But of course they had never (nor had
anyone) seen nor heard of such a thing as a man walking on the
sea! Mark describes their feelings more fully and notes their
unbelief (Mark 6:49-52). Even believers have trouble with
unbelief. ‘Lord, I believe, help thou mine unbelief.’
v. 21. Matthew records Peter's attempt to walk on the water

(Matt. 14:28-33). The wind ceased when he came into the ship,
and they were soon on land. Note their confession of faith and
strong assurance in Matt. 14:32-33.
vv. 22-25. The people whose hearts were set on making this
‘miracle worker’ their king began to search for him. They knew
that he had not entered the boat his disciples had taken to the
other side. When they did not find Him, they also got on board
ships and went to Capernaum. When they found Him, they said,
‘Master, when and how did you get over here?’
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v. 26. There was nothing wrong with their question. But to have
answered them with, ‘I walked across,’ would have only added
fuel to their ambition to make him an earthly king, further
distracting them from his true mission. Instead of explaining how
he came to Capernaum, he showed them that he was
acquainted with their motives and desires. Outwardly they
appeared ready to honor Him, but he read their hearts. Whether
it was the miracles or the loaves and fishes, these people were
interested in the flesh, materialism, earthly kingdoms, and
earthly comforts. They had no concern for their souls nor their
relationship with the living God (John 2:23-25).
v. 27. The word ‘labor’ is used figuratively and signifies intense

and earnest desire and effort toward obtaining that which is of
great and eternal value – the Bread of Life, or the salvation of
our souls. A man is foolish to be overly concerned about earthly
treasure and comfort which will all perish (Mark 8:35-36; Matt.
6:31-34). Salvation is not by labor nor works but is the gift of
God. Our Lord tells these people, ‘The meat which endureth to
eternal life the Son of Man shall give you, for him hath the
Father sealed’ or to him the Father hath given all authority to
give eternal life (John 17:1-3). But those who enter do so
willingly and sincerely. Those who receive the Son do so
lovingly in faith. Those who feed upon the Bread of Life and win
Christ do so in earnest dedication and full commitment. Those
who find Christ seek him! Those who are saved call upon him!
Those who enter in strive to do so!
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I am the bread of life

John 6:28-37
v. 28. This question appears to be the language of men

temporarily impressed and aroused but still in the dark
concerning communion with God end life eternal. It is the old
self-righteousness of natural men who are ever occupied with
their own doing. They supposed that they had to do some good
works for God in order to earn his favor and blessings.
Salvation, the natural man believes, comes to those who earn it.
Men want to make God the debtor and reckon the reward to be
of works and not of grace. This is illustrated by the rich young
ruler (Luke 18:18), the Jews at Pentecost (Acts 2:37), and the
Philippian jailer (Acts 16:30).
v. 29. Our Lord called them to a work they never thought of nor
heard of – faith, the owning and acknowledging of him to be the
true Messiah, the embracing and receiving him as the only
Redeemer, and trusting him with all the concerns of their souls.
This is the one thing that God requires of sinners – that they
believe on the one whom he has sent into the world to save. It is
not the works of the law, nor the ceremonies of the temple, but
faith in Christ that saves (Acts 16:31; Eph. 2:8-9; Rom. 3:28;
Rom. 4:20-25).
vv. 30-31. They thought it reasonable that he who brought forth

this new doctrine of faith (which they had never heard from their
teachers, the Pharisees) should confirm his mission by signs.
This was strange considering the fact that he had just fed over
five thousand of them with five loaves and two fish. But if you
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will note Verse 31 carefully, they still had in mind an earthy,

Jewish kingdom like the one led by Moses, whom they said fed
our fathers forty years in the wilderness (Exod. 16:12-15; Psalm
78:24-25). They were exalting Moses. They may have been
saying, ‘You fed five thousand but once, but in Moses' day our
fathers ate bread for forty years.’ We are interested in continual
prosperity.
v. 32. ‘You are mistaken in your opinion of that bread from

heaven. It was not given to you by any power or virtue in Moses.
It was my Father, not Moses, who gave you that bread.’ Moses
told them that in Exod. 16:15. Also, that bread was not the true
spiritual bread but was called spiritual bread by Paul in 1 Cor.
10:3 in that it was typical of Christ. 'My Father not only gave that
typical bread but he gives you me, who am the true bread.’
v. 33. The bread of God is the Lord Jesus Christ, whom the
Father sent to redeem us from the curse of the law and death by
sin. That typical bread had no power against even physical
death. They all died in the wilderness who ate that bread; but
Christ is the true bread, for he bestows eternal life! Also, only
Israel ate of the manna: but Christ is the Saviour of the world –
a people from all nations.
v. 34. ‘Lord, give us this bread.’ Their reply sounds much like
the woman at the well, who said, ‘Give me that water, so that I
won't have to come to this well and draw water.’ They still did
not understand that he spoke of spiritual bread, spiritual life, and
faith. They knew not God, understood not their sins, and had no
need of a Redeemer (1 Cor. 2:8-14). They were interested in
health and wealth and a kingdom on earth!
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v. 35. ‘I AM the Bread of Life!’ (John 4:25-26; John 8:24). ‘I am

the bread that giveth spiritual and eternal life, and the bread that
upholdeth and maintaineth life. I am the Messiah whom God
hath sent to quicken those dead in trespasses and sin.’ To
‘believe on Christ’ is to receive God's testimony concerning his
Son and to rest on him alone for salvation (1 John 5:10-13). To
‘come to Christ,’ which is the effect of believing, is for the heart
to receive and embrace him in loving confidence. The believer
shall never hunger nor thirst; that is, he shall never need nor
want anything necessary for spiritual life and eternal happiness
(Col. 2:9-10).
v. 36. Even the very sight of Jesus Christ in the flesh and the
beholding of his wondrous miracles did not bring men to believe
on him. They heard his words and beheld works, which never
any man did, yet they did not believe (Matt. 13:13-14; John
1:10-11). Was then his mission a failure? Did he come to earth
in vain? (Rom. 3:3). There can be no failure with God, as our
Lord shows in his next words.
v. 37. Here the Lord Jesus speaks of a definite company of

people who have been given to him by the Father in an
everlasting covenant of grace. In the face of their unbelief, he
encourages himself and rejoices in God's eternal election of
grace (Matt. 11:24-27). He refers to this blessed company six
times in John 17 (see Verses 2, 6, 9, 11, 12, 24). Each one that
the Father gave to Christ in eternity past comes to him in time,
as a lost sinner to be saved! He will never forget them, forsake
them, nor cast them out (John 10: 24-30).
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The elect will hear and believe

John 6:38-47
These Jews had seen Christ, heard Him, and witnessed the
great miracles, which he performed; yet they believed not! But
their unbelief and the unbelief of men today shall not defeat the
purpose of God in Christ. For according to Verse 37, it is certain
that the Father has chosen a people in Christ, given them to
Christ, and made Christ their surety, substitute, and redeemer
(John 17:1-2; Eph. 1:3-5; 2 Thess. 2:13). It is certain that the
Father has ordained the means by which they shall be
quickened, called, and believe on Christ (1 Peter 1:2, 23; James
1:18; 1 Cor. 1:21). It is certain that those chosen, called, and
justified shall come to Christ and shall never perish (Rom. 8:29-
30; John 10:24-29).
v. 38. Christ was on earth in the flesh to do the Father's will! The
will of the Father and the will of the Son are one; for ‘I and my
Father are one’ (John 10:30). But the Son is speaking as the
servant (Isa. 42:1-4). The design of God in redemption is to
have a new heaven and a new earth wherein dwelleth
righteousness, to have a holy people (all like Christ) to populate
that new creation, and to judge and destroy all things contrary to
himself; this Christ came to do! This Christ shall do! (Isa. 53:10-
11.)
v. 39. Eternal election and eternal predestination guarantee

eternal preservation. ‘The last day’ is the end of this world as we
know it and the beginning of eternity. Our Lord declares it to be
the sovereign will of God that all elected by the Father,
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redeemed by the Son, and called by the Spirit shall be raised

from the grave to eternal glory and that not one shall be lost.
Our salvation, security, and resurrection rest not upon anything
in us now done by us, but upon the Father's choice and the
Son's obedience and sacrifice! (Phil. 3:10-11, 20-21).
v. 40. This verse speaks of the same people referred to in

Verses 37-39 – the elect! But election is not salvation; it is unto
salvation. Christ was the Lamb slain before the foundation of the
world; but Christ must come to earth and die. Even so, the elect
are chosen to life; but they must all hear the gospel, see by faith
Christ as their righteousness, sanctification, and redemption,
and believe on him with a sincere heart (John 3:18, 36; Rom.
10:13-17; 1 Thess. 1:4-6).
vv. 41-42. These religious Jews were given to murmuring as

those in the wilderness. Murmuring is complaining through
anger, unbelief, and impatience against what they saw and
heard. In this case they were offended because he said, ‘I am
the true bread which came down from heaven.’ They knew, to
some extent, what he was saying as indicated in John 10:30-33.
But they knew nothing of his virgin birth; for they said, ‘Is not this
the son of Joseph?’ How can he be the Son of God? (Matt.
1:20-23: Luke 1:30-35). Men ascribed unto him all that they
could apart from divine revelation – ‘John the Baptist, Elias, or
one of the prophets’ (Matt. 16:13-17). Only anointed eyes see
Christ the Son of God!
vv. 43-44. The Lord Jesus knew their thoughts and their hearts,
he knew their unbelief and rejection (Isa. 53:1-3). The following
words reveal the depth, the extent, and the inability of human
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depravity. ‘No man’ (regardless of his intellect, ancestry, or

environment) ‘can’ (is able in himself, has the ability or will or
inclination of himself to) ‘come to me’ (believe on me, receive
me, or trust in me) ‘except the Father which sent me’ (for the
Father loveth the Son and hath given all things into his hands.
The Father planned and purposed redemption, gave it to the
Son to accomplish, and sent him into the world to finish it) ‘draw
him’ (this drawing is the quickening, awakening, and calling of
sinners to life and faith in Christ by the Holy Spirit and the word
of God; 1 Cor. 2:7-14). The Holy Spirit effectually convicts men
of sin, reveals the Lord Jesus Christ to them, and they come to
Christ willingly, lovingly, and obediently, being made willing
(Psalm 110:1-3).
v. 45. It is written in Isaiah 54:13, ‘And all thy children shall be

taught of the Lord.’ Those drawn to Christ do not come blindly
and ignorantly; they are ‘taught of God.’ The Spirit of God
through the word of God (Rom. 10:17), preachers of the gospel
(Eph. 4:10-13), and divine revelations teaches sinners their
need of Christ and the sufficiency of Christ (John 16:8-15).
Every person who hears the way of life will come to Christ.
These verses clearly reveal the design of grace, the means of
grace, and the results of grace.
vv. 46-47. No one should suppose that the Father must visibly
appear and teach or call a sinner. To hear and learn of the
Father is not to hear his audible voice nor to see Him, for the
essence of God is invisible. Christ has seen the Father, and ‘he
that hath seen me hath seen the Father;’ but the revelation of
grace and life is by the Spirit and the word. He that hears the
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gospel with the heart and believes on the Lord Jesus has
eternal life (1 John 5: 10-13).
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Dwelling in Christ
John 6:48-59
v. 48. ‘I am that bread of life.’ The first things to note in this

statement are two words, ‘I AM.’ This goes back to Moses'
question in Exod. 3:13-14 when he asked the Lord, ‘What is thy
name?’ The answer was, ‘I AM.’ The use of this title by our Lord
Jesus at once identifies him as Jehovah of the Old Testament
and confirms his Deity. Read carefully the following verses:
John 8:58, John 18:4-5, John 8:12, John 10:9, John 10:11, John
14:6, John 15:1. Christ is the true and only bread that not only
gives life but upholds and maintains spiritual life. He is the bread
which every sinner needs and without which he will perish.
v. 49. The manna in the wilderness was only a type of Christ,

just as the rock which gave forth water was a type of Christ (1
Cor. 10:4). Neither had any saving benefit nor power even to
give or maintain physical life, much less spiritual life. Those who
ate the manna died physically and evidently eternally, for they
entered not into Canaan (Heb. 3:17-19).
v. 50. ‘I am the bread of life,’ who came from the highest

heaven, from the bosom of the Father (1 Tim. 1:15; Gal. 4:4-5).
If a man eats of me (the bread of life), he shall never die
eternally. Eating Christ, the bread of life, is believing on Him,
receiving him by faith. Believing on Christ is expressed by
eating because eating is the reception of food to our stomachs
for the sustenance of physical life, so receiving Christ by faith is
the application of Christ to the soul for the beginning and
continuance of spiritual and eternal life.
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v. 51. Three things are significant from this verse.
1. ‘I am the living bread.’ He is the living God, who is

life, who ever lives and gives life to dead sinners (John
1:4; John 11:25; 1 John 5:11-12).
2. ‘The bread that I will give is my flesh.’ To give his
flesh was to offer himself as a sacrifice for sin. It is only in
the crucified Christ that we find redemption and life
eternal (Heb. 10:18-22).
3. ‘I will give Myself for the life of the world;’ not the
Jews only, but for sinners of every nation; and ‘if any man
eat of this bread, he shall live forever’ (1 John 2:1-2).
v. 52. The Jews, like Nicodemus, were trying to interpret

spiritual things in a carnal sense (John 3:4).
v. 53. This verse and the two which follow contain an

amplification of what he said in Verse 51. While our Lord was
the Lamb slain from the foundation of the world, he must come
to earth and die. The decrees of God do not render
unnecessary the obedience to and fulfillment of them. Even so,
while Christ has been given a people and has redeemed them
by his life and death, they must hear the gospel and believe
(John 6:37-44; Rom. 10:13-15). Christ must be received and
believed or men have no life!
v. 54. He that believeth on the Son has eternal life (John 5:24; 1
John 3:2). He has it now in a sure and just way (Rom. 3:26),
and one day he shall possess it fully (Eph. 4:2-9).
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v. 55. It is not just eating that nourishes a man, but eating the
right food! If a man eats poison, he will die. It is so spiritually.
His flesh is true life-giving meat; and his blood is saving,
cleansing blood. Neither is his body, given for us, typical food,
but that, which actually saves. A man is not saved because he
believes something or someone; but it is the Christ of scripture,
the Christ of God, who alone can save (2 Cor. 11:3-4).
vv. 56-57. Christ speaks here of that living, vital union the
believer has with him (John 15:1-5). The word ‘dwelleth’ is
translated ‘abideth.’ Believers enjoy the most intimate union,
communion, and fellowship with Christ. As the Father and Son
are one, we are one in the Son (John 17:23). What he has, we
have; and where he is, we are! He lives in dependence upon the
Father; we live in dependence upon him. Also note: the tense of
the verb is ‘eateth’ and ‘drinketh,’ meaning that we constantly
feed upon Him, look to Him, and continue in him.
vv. 58-59. This is a summary of what he has declared in the

previous verses. The synagogue in which he taught these things
was in Capernaum.
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Lord, to whom shall we go?

John 6:60-71
v. 60. A ‘disciple’ means one who is a learner or a follower.

These ‘disciples' are carefully distinguished from the twelve.
They were people who followed Christ, attracted by the
miracles, but who did not really believe him and to whom he did
not commit himself (John 2:23-25; John 6:26). Their ignorance
and false allegiance are revealed in the next few verses. One
minute they would make him king; the next, they are leaving.
Many of these disciples (having heard his gospel of divine
visitation, 29-35, of sovereignty in salvation, 37-45, of salvation
through a living union with him by faith, 48-59, and being unable
to comprehend these great mysteries, 1 Cor. 2:14, not that his
language was unintelligible, but that what they heard was
irreconcilable with their own views of salvation by law and
works) would not receive it (John 5:40).
v. 61. Our Lord knew what was in their hearts. ‘He knew in
himself.’ That is, he did not need to hear their words; for he is
omniscient (Luke 16:15; Psalm 7:9). He knew why they
murmured. They were offended with his gospel. It was not what
he did that offended them (for they were glad to be fed, healed,
and to think of an earthly Jewish kingdom) but what he said
(John 10:30-33).
v. 62. ‘If you are offended by what I have said, what will be your
reaction when all of my words are fulfilled and I enter the glory
of my Father, which I have had from the beginning?’ They
stumbled when he called himself the bread of life, at his
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declaration that he came down from heaven, that he would give

his life for sinners, and that the way to obtain life was to eat his
flesh and drink his blood. He now speaks of death, resurrection,
and ascending up to heaven, where he was before. He did not
say that these murmurers would ‘see’ his resurrected glory; but
if they were offended at the possibility, what would be their
response to the reality? (Acts 2:32-36.)
v. 63. He again presses upon them what he declared in John

6:44-45. It is the Holy Spirit who quickens by the word, who
gives life to dead sinners, who gives us eyes to ‘see’ Christ as
Prophet, Priest, and King, who gives us ‘ears’ to hear the gospel
and ‘hearts’ to understand the mysteries of his grace (Matt.
16:17). The flesh (or the natural mind and human wisdom) does
not profit us, nor does it have any part in the salvation of
sinners. The words of Christ, the words of life, are spiritual. One
cannot discern spiritual truth who has no spiritual life (1 Cor.
2:8-12).
vv. 64-65. He declared, ‘There are some of you that believe not.’
John adds, ‘The Lord Jesus knew not only from the beginning of
his ministry but from the foundation of the world who would
believe, who would not believe, and who should betray him.’
This springs not only from his fore-knowledge but from his fore-
ordination (Rom. 8:29-30; John 10:24-28). Whatever men
believe or will accept, it is God's truth that no man will nor can
come to Christ nor believe on Christ except he is drawn, taught,
and called supernaturally by the Spirit of God (Acts 13:48; 2
Thess. 2:13). This ‘drawing’ of the Father is exercised according
to his sovereign will (Rom. 9:11-16).
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v. 66. These disciples at large (so-called because they followed

Him, partly to hear what he would say, partly to see his
miracles) followed him no more. False professors may draw
back, but none who truly receive Christ will fall away (1 John
2:19; Heb. 10:38-39).
v. 67. Our Lord desires no unwilling disciples: so, on the

departure of the great crowd, he turned to the twelve and asked
if they also desired to leave him. His question was a strong test,
and their answer would certainly reveal whether or not a divine
work of grace had been wrought in them. We are faced with the
same question, ‘Will you also go away?’ (2 Tim. 4:10; Heb. 3:6,
14.)
vv. 68-69. Peter usually acted as spokesman for them. ‘Lord, to

whom shall we go?’ Shall we turn to the Law? Nothing there but
a curse. Shall we turn to the religious organizations and the
Pharisees? Nothing there but dead works and superstition. Shall
we turn to our own wisdom and righteousness? Nothing there
but foolishness and filthy rags. ‘Thou hast the words of eternal
life.’ He is the Word of life (1 John 1:1-3), and his word giveth
life (John 6:63). ‘We believe and are sure...’ Notice the order
here. Natural men demand to be sure before they believe. God
reverses man's order. It is impossible to be sure or to have
assurance or confidence until we believe! (Psalm 27:13; 2 Cor.
4:13.) We believe that thou art that Christ – prophesied,
promised, and pictured throughout the Old Testament. We
believe that thou art God in human flesh!
vv. 70-71. He chose them not only to the office of apostles, but
he chose them to eternal life (John 15:16; Eph. 1:3-4); yet one
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of them, Judas Iscariot, was an informer, an instrument of

Satan, and a son of perdition from the beginning (Psalm 41:9;
Psalm 109:8; Zech. 11:12-13; John 17:12).
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My time is not yet come

John 7:1-13
v. 1. ‘After these things’ evidently has reference to our Lord's

ministry in Galilee (John 2:1-11; John 4:43-54) but particularly to
what is recorded in Chapter 6 – his discourse on the bread of
life and the fact that most of these Galilean disciples ‘went back
and walked no more with him.’ But he remained in Galilee and
would not go into Judea because the ‘Jews’ (that is, the
religious leaders) ‘sought to kill him.’ They had two things
against him.
1. His violation of the sabbath by healing the man at

the pool of Bethesda.
2. His making himself equal with God (John 5:16-18).
v. 2. The feast of the tabernacles was a feast, which the Lord

ordained the Jews to keep the 15th day of the seventh month,
after they had gathered in the fruits of the land. They were to
dwell in tents these seven days in remembrance of the forty
years spent in the wilderness (Lev. 23:34-36, 39-44). The feast
was the grand harvest festival, when the Lord of harvest was
praised for his mercies.
v. 3. ‘His brethren’ were the brothers of Christ according to the

flesh–the sons of Mary and Joseph (Matt. 12:46-47; Matt.
13:55). These men urged him to go to Jerusalem, the center of
Judaism, and let his followers there see the mighty works and
miracles he was doing. They observed that his disciples in
Galilee had forsaken him. They thought that this feast of the
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tabernacles would be a good time for him to demonstrate his

powers, since multitudes of Jews would be in Jerusalem at this
time.
v. 4. Note the word ‘if’ here. The word indicates unbelief, doubt,
and challenge. These brethren are saying, ‘If these works of
yours are real and genuine, don't confine yourself to small
villages in Galilee; go to the capital of religion and show yourself
to the famous and to the influential people.’ They reasoned that
a man who sought notoriety could not find it in obscure towns.
Perhaps they hoped that he would establish his fame; and, as
his kinsmen, they could share in it.
v. 5. But this verse reveals the truth about these brethren. ‘They
did not believe him to be the Messiah’ (Psalm 69:8). Many
believe that Mark 3:21 refers to these kinsmen, who thought he
was ‘beside himself.’
vv. 6-8. These verses must be considered together; for he

begins with, ‘My time is not yet come,’ and closes the statement
with practically the same words, ‘My time is not yet fully come.’
Some believe that the simple meaning of these verses is that
Christ declined to go up to the feast with his brethren at this
particular time. But in the light of other similar statements (John
2:4; John 8:20; Matt. 26:18), the time or hour was not yet come
for him to publicly display his miracles in Jerusalem, to have a
head-on confrontation with the religious leaders, to reveal
himself as the Messiah and King, and so to stir up their enmity
and fears of him which would lead them to crucify him in open
shame. He said to these brethren, ‘Your time is always ready,’
or anytime is suitable for you; for you are of the world, and the
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world does not hate you. They had in mind, like everyone else,
an earthly kingdom, great favor, and applause of the world. But
our Lord came to redeem a people, to condemn the social,
political, and religious world in general; therefore, he incurred
the wrath of all. ‘My kingdom is not of this world.’ When the
proper time came, our Lord would speak the words, do the
works, and accomplish in Jerusalem what he came to do!
v. 9. When he said these words, he abode still in Galilee while

his brethren went to the feast in Jerusalem.
v. 10. The general method of travel in those days, especially at

festival seasons, was to form a caravan and travel with many
people. If the ‘famous Galilean’ had gone with this crowd to
Jerusalem, it would have been sensational and contrary to his
purpose. He chose rather to go in secret and avoid the publicity.
We must keep in mind the Lord's purpose was not notoriety,
fame, and a following of opportunists, but to follow the divine
timetable in revealing himself as the ‘Lamb of God,’ the
Redeemer of sinners, and to accomplish that which was ‘written
of him in the volume of the book’ (Heb. 10:7-9).
vv. 11-12. What a contrast of opinions in these early days

concerning Jesus of Nazareth! The Jewish leaders sought him
with wrath and contempt because six months earlier at the feast
of the Passover he had stirred up their anger by violating their
sabbath and making himself equal with God (John 5:16-18). The
general public was divided over Him, some saying, ‘He is a
good man;’ others, ‘an imposter’ (Matt. 16:13-17).
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v. 13. Though many of the Galileans and the common people

had a good opinion of Jesus Christ, they did not dare freely
express their thoughts concerning him because they feared the
rulers of the Jews, who despised him (John 19:38; Prov. 29:25).
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Christ reproves the Jews

John 7:14-27
v. 14. The Lord went up to Jerusalem to the feast about the

fourth day (the feast lasted eight days). He taught publicly in the
temple. We are not told what his subject was, but we can
assume that he expounded the scriptures and instructed the
people. Perhaps he had much to say about this particular feast
and its spiritual meaning.
v. 15. The Jews marveled at the manner and matter of his

doctrine, he spoke as never man spake. His words were
gracious, delivered with power and authority, and gave evidence
of an unusual knowledge of the scriptures. They knew that
Jesus of Nazareth had never sat at the feet of the Jewish
doctors nor been educated in their school of the prophets, yet
he not only knew the scriptures but the great mysteries of the
kingdom of God.
v. 16. His doctrine was his in the sense that he is God. He is the
author of it, the subject of it, and the glory of it. His doctrine
respected his person as the God-man, his offices as prophet,
priest, and king, and his redemptive work in life, death, and
resurrection. But Christ is not speaking here from the standpoint
of his essential glory, not as God, but as the servant of Jehovah,
as the Son of God incarnate. His doctrine had been taught him
by no man, nor did he invent it himself; but his is the wisdom
which comes from the Father (John 8:28; Gal. 1:11-12).
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v. 17. If any man has a heart truly set on knowing and

embracing the will of God (however contrary it may be to his
own thoughts), if any man seeks for the truth of God seriously,
in the fear of the Lord, willing to lay aside tradition, custom, and
the wisdom of the flesh, God will reveal the truth to him so that
he shall know that I do not speak from myself (as a man) but by
the authority of the Father.
v. 18. Here is another proof that his doctrine was from the
Father. The one who totally acts, speaks, and works only for the
glory of God is no imposter; and there is no deception nor
unrighteousness in him. He who preaches his own message
and his own thoughts aims at his own honor and attracts
attention to himself. But the servant who sincerely seeks his
glory that sent him is a true servant and ought to be heard (John
5:42-44). Doctrine, which advances the honor and glory of God
and humbles the creature, is most likely to be of God! (1 Cor.
1:26-31.)
v. 19. Christ completely turns the tables upon them. They

charged him with being unlettered; and now he charges them
with having the letter of the law but failing to render obedience
to it; for they sought to kill Him, which was a violation of the sixth
commandment (John 7:1, 25). Where there is no heart for the
truth, there is a heart against it. Where there is enmity against
the truth, there is always a hatred for those who faithfully preach
it.
v. 20. The people mentioned here seem to be the common or

country people who had come from other places to the feasts
and knew not how the Jewish leaders sought to kill him. They
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said, ‘You talk like a mad man. Evidently you are demon-
possessed;’ for they thought all insanity was demon-possession.
They asked Him, ‘Who seeks to kill you?’ Little did they realize
that at a later feast they would be crying, ‘Crucify him, crucify
him.’
vv. 21-23. By one work or miracle it is plain that he refers to the

healing of the man by the pool of Bethesda on the sabbath
(John 5:1-8). Because he did this on the sabbath, they were
offended (John 5:16). Moses passed on to you the law of
circumcision, which was given to Abraham, and in obedience to
that law you circumcise a male child on the sabbath day. The
law required the child to be circumcised on the eighth day; and if
that day falls on the sabbath and it is no breach of the law to
make a wound and apply a plaster on it, then why are you angry
because I have completely healed a man on the sabbath?
Works of necessity and works of mercy may be legitimately
performed on the sabbath. Circumcision on the eighth day was
a work of necessity. The healing of the man was a work of
mercy.
v. 24. He exhorts the people to be fair in their judgment of his

act and to take into account all the circumstances and the
scriptures. Do not be influenced by your desire to please the
Pharisees and the Scribes (who had condemned him) nor by
your prejudice against me. Judge this act of mercy on the basis
of that which is true and righteous. In the sense that the sabbath
is the day of rest, worship, and communion with God, is it not
fitting that a man should be made whole on that day?
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vv. 25-26. Some of the people of Jerusalem who knew the

designs and counsels of the Pharisees said, ‘Is not this the man
they seek to kill? Here he is speaking openly, and they say
nothing. Can it be possible that they have discovered that he is
indeed the Christ? Have they changed their minds concerning
him?’
v. 27. We know that this man is from Nazareth, that Joseph is

his father, Mary is his mother, and we know his brothers and
sisters. When the Christ comes, he will be of the tribe of Judah,
the family of David, and of the town of Bethlehem. He will be
supernaturally born of a virgin (Isa. 7:14). They probably thought
that the Christ would be born in Bethlehem and carried away
until he appeared to the world as a man dropped down from
heaven. Jesus spent his early days in Nazareth; this they knew
(John 6:41-42).
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Many of the people believed

John 7:28-37
v. 28. Some of them which lived at Jerusalem said, ‘We know

this man and where he came from.’ Our Lord then spoke with a
loud voice that all might hear, ‘Do you know me? Do you know
from whence I am? You know me to be Jesus of Nazareth, but
you are wrong! I am not of Nazareth. You suppose I am from
Galilee, but you are wrong! You take me to be the son of
Joseph, but that is your mistake! I am not come of Myself into
this world by incarnation to accomplish the salvation of sinners;
the Father sent me.’ He that sent Christ is true to the covenant
he made with Christ, true to his promises, and true to be
believed. So with all their boasted knowledge of Him, they knew
not the Father who sent him and, consequently, knew not him
that was sent (John 8:19).
v. 29. ‘I know Him’ – his nature and perfections, his purposes

and promises, his counsel and covenant, his mind and will; for
Christ and the Father are one (John 10:30; Isa. 9:6). ‘I am from
Him,’ being the only-begotten of him (John 17:5; John 1:18). ‘He
sent me’ in an office capacity as the Christ to redeem his
people. None of these things did they know of Jesus of
Nazareth.
v. 30. Therefore, being angered by his claims, they sought to

take him by force and carry him before the Sanhedrin to be tried
and condemned as a blasphemer; but though this was their
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design, they had no power to do so, being restrained by the

providence of God; for his hour to suffer and die had not yet
come (Luke 4:28-30; John 8:20).
v. 31. Many of the common people, impressed by his miracles,

believed on Him, at least as an extraordinary prophet and
person; for they said, ‘When Messiah comes, will he do more
miracles than this man hath done?’ (John 2:23). The Jews
expected the Messiah to perform many miracles (Isa. 35:3-7;
Isa. 61:1; Matt. 11:3-6).
v. 32. The Pharisees heard that the people talked among

themselves about his miracles, his words, and his claims, and
that many of them suspected that he could be the Christ; so
they sent officers from the temple to arrest him. These
Pharisees felt their authority, positions, and teachings to be
threatened by him.
v. 33. Our Lord said to the officers sent to take him and to other
unbelieving Jews, ‘Yet a little while (six months at the most or
until the next Passover, when he would be crucified) I am with
you.’ And then Christ would lay down his life, rise again from the
dead, and ascend to the Father who sent him into the world
(Heb. 1:3; Heb. 10:12).
v. 34. Great distress shall come upon Israel, and you will
continue to look for the coming of the Messiah for a redeemer
and deliverer; but no Messiah will appear, no redeemer will
come to relieve you. You shall seek in vain (Prov. 1:24-29). ‘And
where I am ye cannot approach.’
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vv. 35-36. Despite all of his miracles, his holiness, his words of
instruction, his revelations of his deity, and the inability of their
leaders to answer him or to lay hands on Him, these Jews were
totally blind to who he was and what he came to do (1 Cor. 2:7-
14; John 6:44-45). They wondered if he would go among the
Jews in some foreign country or even among the Gentiles or
Greeks. What he said in Verse 34 puzzled them, and they knew
not what to make of it. These were not all illiterate men. Some
were men of culture and much religious training, but they knew
not what he said; for the plainest and simplest word from God is
far beyond the reach of natural wisdom.
v. 37. The last day of the feast arrived. It is called ‘that great day
of the feast’ because on the closing day there was a general
and solemn gathering of worshippers (Lev. 23:36). On this day,
when the temple courts were thronged with a large crowd, our
Lord stood and cried with a loud voice, ‘If any man thirst, let him
come to me and drink.’ Three words stand out and demand our
attention.
1. ‘Thirst.’ This is a spiritual thirst (John 4:13-14), a

strong desire for forgiveness, for righteousness, for a
knowledge of God, and acceptance by him. This is a man
longing for the living God (Psalm 42:1; Matt. 5:6).
2. ‘Come to me;’ not to Moses and the law, not to
works and ceremonies, not to religious leaders and
organizations, but to him! Coming to him is to believe on
Him, to receive Him, and to trust in him (2 Tim. 1:12).
3. ‘Drink;’ that is, to take the water of life freely or to
take of his grace freely. Salvation by Christ is of free
grace, and justification is freely by his grace. We have
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but to come to him and drink. There is a fullness of grace

in Christ. His grace is sufficient and abundant for all (Col.
2:9-10). ‘All the fitness he requireth is to feel your need of
him.’ The fountain of life flows abundantly and freely; all
the sinner need do is drink.
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If any man thirst, let him come to me

John 7:38-53
On the last day of the feast our Lord declared (Verse 37) that if
any man felt the need of spiritual life, righteousness,
forgiveness, and inward peace, it was to be found in him. ‘Let
him come to me.’ The law, sacrifices, and ceremonies cannot
give life. They all point to Him, who is our life.
v. 38. ‘He that believeth on me’ explains what is meant by

coming to Christ and drinking. These acts are no other than for
a man to go out of himself to Christ and live by faith on him and
his grace. By faith we acknowledge, receive, and believe on him
as our righteousness, sin-offering, saviour, and mediator. ‘Out of
his innermost being shall flow rivers of living water.’ That is, he
shall have from Christ whatever grace, mercy, and peace he
needs. This fountain of grace shall spring from within him, out of
his heart. It flows continually in abundance to his comfort, to the
blessing of others, and to the glory of God.
v. 39. By living water he meant the indwelling Holy Spirit; for the
scriptures speak of grace and the Spirit of God under the
metaphors of water, rivers, floods of water, and abundance of
water (Isa. 44:3; Isa. 41:17-18; Isa. 43:19-20). All who are saved
are baptized by the Spirit of God into Christ (1 Cor. 12:13). All
believers have the Spirit of God (Rom. 8:9; John 16:13-14). ‘The
Holy Ghost was not yet given.’ We know the Holy Ghost was in
being as a divine person, equal with the Father and the Son; for
he is eternal. We know that the Holy Spirit had been bestowed
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in his grace on the Old Testament saints. We know that he is

the author of the scriptures (2 Peter 1:21). He came upon Christ
in special manifestation at his baptism, and he certainly
regenerated and quickened the apostles. But after Christ was
crucified, risen, and glorified, the Holy Spirit came as Christ had
promised in a special manifestation upon the disciples and
believers as comforter, teacher, guide, and bestower of gifts and
grace.
v. 40. Some of the people who heard him said, ‘Of a truth this is
the Prophet Moses wrote of in Deut. 18:15,’ which many
believed was not the Messiah but an extraordinary prophet that
would come before the Messiah.
v. 41. Others said, ‘This is the Christ’ – the true Messiah! This
they concluded from his miracles and his gracious words. But
again, as in Verse 27, the question arose, ‘Shall the Christ come
from Galilee?’
v. 42. The scripture clearly states that the Christ comes of the
seed of David (Isa. 11:1; Psalm 132:11, 17) and out of the town
of Bethlehem (Micah 5:2). These very things they objected to
(though unknown to them) were true of Jesus of Nazareth.
v. 43. There was a sharp division among the people as to their

opinions about him.
v. 44. Some of them were in favor of seizing him in a violent

manner and trying him as an imposter and a blasphemer. But
they were restrained by the providence of God (John 7:30).
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vv. 45-49. Back in Verse 32 it is said that the Pharisees and

chief priests sent officers to arrest him. These officers were
among the people and heard him speak. Being astonished by
his person, power, and words, they returned to their masters
without him. When the Pharisees asked, ‘Why have you not
arrested him and brought him to us?’ they replied, ‘Never man
spake like this man’ (Isa. 11:4). The Pharisees asked the
officers, ‘Has he seduced and deceived you? We are your
teachers and masters, and none of us has believed on him.’
Then, with great contempt and anger, they berated the common
people as those who, being ignorant of the scriptures and taken
in by this imposter, are under the curse of God.
vv. 50-51. Then Nicodemus (who was a Pharisee and a

member of this religious court) stands up to speak for Christ.
However, it is noticeable that Nicodemus did not confess his
faith in Christ nor defend his claims; he only faintly and carefully
states that their law did not condemn a man until he be heard
and proper witnesses assembled. This he said, having a secret
respect for Christ, though he had not the courage to openly
confess him.
vv. 52-53. ‘Are you of Galilee?’ They knew Nicodemus was not
of Galilee; but they said this in reproach and sarcasm, also
asking, ‘Are you a Galilean? or are you a follower of the
Galilean? No prophet arises out of Galilee.’ This was not true.
Jonah and Nahum were Galileans, but it may be that they were
riding the same theme found in Verses 32 and 41. None of them
took the time nor put forth the effort to discover that Jesus had
been born of the tribe of Judah, family of David, in Bethlehem,
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and only grew up in Galilee. But as little as Nicodemus said, it

put a stop to their proceedings against Christ for the present.
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He that is without sin let him cast a

stone
John 8:1-11
v. 1. The closing verse of the preceding chapter said, ‘Every

man went unto his own house;’ but our Lord went unto the
Mount of Olives, a mountain less than two miles from
Jerusalem. He often went there for privacy and prayer, but ‘the
son of man hath not where to lay his head’ (Luke 9:58).
v. 2. Early the next morning our Lord returned to the temple,

where a large crowd of people had gathered to hear him. After
the manner of the Jewish teachers, ‘He sat down and taught
them.’
v. 3. These Pharisees the day before had failed in their efforts to

arrest Christ and put him to silence; now they sought a new
method to discredit him in the eyes of the people. Having failed
to take him by force, they now tried to trap him with subtlety and
craftiness. They brought to him a woman who they said was
taken in the act of adultery and set her before him and the
assembled people.
v. 4. They called him ‘Master’ in a respectful way to cover their

evil designs. ‘This woman was taken in adultery, in the very act.’
They evidently had the necessary witnesses in order to charge
her legally.
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v. 5. The law commanded that both the man and the woman
found in adultery should be put to death (Lev. 20:10: Deut.
22:22).
v. 6. ‘What sayest thou?’ They sought to trap the Lord Jesus in

a dilemma. They figured that if he said, ‘Let her go,’ they could
accuse him of ignoring the law or being an enemy of the law.
But if he answered, ‘Stone her,’ he would lose the support of the
people and reveal that he was not really the friend of sinners.
What foolishness to defy infinite wisdom! But no doubt they felt
that they had him cornered. Our Lord acted as though he did not
even hear them, stooped down, and began to write on the
ground with his finger. It is significant to note that the law given
to Moses on two tables of stone was written with the ‘finger of
God’ (Exod. 31:18). What he wrote we are not told. Some say
that he possibly wrote some names, dates, or events known to
these Pharisees; for they left quite meekly from the eldest in
order to the youngest.
vv. 7-8. So when they continued to ask Him, ‘What sayest

thou?’ He arose and said, ‘He that is without sin among YOU,
let him first cast a stone at her.’ Our Lord did not justify the
woman in her sin, nor did he deny the justice of the law in
condemning her; he only reminds them that they also stood
condemned before the holy law and should likewise be stoned
(Rom. 3:23; Gal. 6:1). By these words, calling for mercy and
compassion upon the guilty from accusers equally guilty, he put
these men on the spot before that large crowd. How could they
cast a stone now and retain their image and leadership with
these people? By doing so they would only make Jesus of
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Nazareth more popular. He stooped again and wrote on the

ground.
v. 9. This was a day and age of great corruption, not only in

doctrine and worship, but as to men's lives and manners. It is
very probable that these men were guilty of the same sin; and
being convicted by their own consciences (and probably by
what Christ wrote), they all departed, leaving the woman
standing there with Christ. Whatever this woman was, they were
not fit nor qualified to judge her (Matt. 7:1-5); and they knew it.
v. 10. When our Lord stood and saw none but the woman, he
said, ‘Woman, where are those thine accusers? Hath no man
condemned thee?’ The law required at least two witnesses
before its sentence could be executed (Deut. 19:15), and the
hands of the witnesses must assist in carrying out the sentence
(Deut. 17:6-7). But in this case not a single witness was left.
v. 11. She replied, ‘No man, Lord.’ And he said, ‘Neither do I

condemn thee; go and sin no more.’ He never said that she was
not guilty; for she was, as are all the sons of Adam. But he said
that he did not condemn her. He did not come to destroy the
law, but on behalf of believers, to fulfill it. He did not come to
condemn us, for we were condemned already. He came to save
us and deliver us from the curse of the law (John 3:17; Matt.
5:17: Gal. 3:10-14). He then exhorts her to a life of holiness and
obedience by telling her to ‘go and sin no more.’ Our Lord did
not say, ‘Go and sin no more, and I will not condemn thee;’ for
that would not be good news (there is none that doeth good and
sinneth not). But he forgave her and placed her, as we are
placed, under the constraint of his love (2 Cor. 5:14). The Lord
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was not assigning her an impossible task (that of living

absolutely without sin), but rather he is speaking of a bent of the
will, a tenor of life, which is ‘holiness unto the Lord.’ True
believers do not love sin nor do they practice sin as a way of
life. They love Christ and long to adorn his gospel and glorify
him.
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I am the light of the world

John 8:12-22
v. 12. ‘Then spake Jesus again unto them.’ ‘Then’ signifies after
the Pharisees and the woman had departed. He was teaching
the people when he was interrupted by these Pharisees (John
8:1-3). God is spirit (John 4:24), God is love (1 John 4:8), and
God is light (1 John 1:5). John the Baptist came to bear witness
of that Light (John 1:7-9). This light is the life of God (John 1:4).
As darkness and death are one, light and life are one. This light
is the knowledge of the glory of God (2 Cor. 4:3-6). He that
believeth on Christ, receives Christ, and follows Christ, does not
walk in the darkness of sin, nor in the darkness of error and
ignorance, nor in the darkness of tradition, but shall have the
light of life, understanding, and eternal life (1 John 5:20; John
17:3). Christ himself is the light!
v. 13. It was a known rule of law that none ought to be believed

only upon his own testimony without other witnesses. Christ
himself stated this in John 5:31.
v. 14. Our Lord replied, ‘Though I bear record of Myself, yet my

record is true.’ This seems like a contradiction of what he said in
John 5:31-39. But in John 5 he speaks of himself as a man –
the servant of the Most High, as in John 5:30. Here he speaks
of himself as the Light or one with and equal to the Father;
therefore, speaking as God, his record is true and to be
believed. Standing before them in the likeness of sinful flesh, he
said, ‘I know where I came from (John 7:29), I know why I have
come (Luke 19:10), I know where I go (John 13:3).’ They
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thought him only to be the son of Joseph, and being ignorant of

their own law and prophets, did not believe him to be the
Messiah.
v. 15. ‘You judge after the flesh’ or according to outward

appearance. You are judging my claims according to what you
see and bear outwardly. Because I am in the flesh you deem it
impossible for me to be God (John 10:33). Outward
appearances are deceptive (1 Sam. 16:7). Not only were they
judging him as they saw Him, but ‘after the flesh’ or according to
fleshly and natural reasoning, which is incapable of discerning
divine truth (1 Cor. 2:14). Christ continued, ‘I judge no man’ in
this manner. He knows the heart and see things as they actually
are (Luke 16:15; John 2:24-25). Some believe he might be
saying, ‘I am not come at this time to judge nor condemn but to
save (John 3:17).
v. 16. ‘If I judge,’ or better ‘when’ I judge, my judgment is true!

My judgment is according to reality, truth, and is infallible. My
judgment is the judgment of the omniscient God, for we are one!
(John 10:30). This is one of his strongest claims to Deity,
affirming the absolute oneness of the Son and the Father.
vv. 17-18. Christ was not appealing to the law to vindicate

himself, but rather to condemn those who rejected him and
denied his claims. The law you claim to believe accepts the
testimony of two men as being true. I have borne witness of
Myself; and the heavenly Father hath borne witness to the Son
through John the Baptist, the works that he did, at his baptism,
and through the holy scriptures (John 5:31-40).
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v. 19. ‘Where is your Father?’ We know no father you have but

Joseph the carpenter. He is no acceptable witness. Our Lord
answered, ‘You neither know me nor my Father.’ These
religious men boasted of their knowledge of God, yet they knew
him not. Their ignorance of Christ revealed both their ignorance
of the scriptures and of the Father. The knowledge of the
Father, the Son, and the scriptures all go together; and this is
eternal life (John 17:3). Nor can a man truly know the one
without the other, for they are one! Christ is the brightness of the
Father's glory and the express image of his Person! (Read Matt.
11:27; John 1:18; John 14:7-10: Heb. 1:1-5.)
v. 20. The treasury (Mark 12:41) was the place where the
thirteen chests stood into which the people put their
contributions and therefore was a very public place to which all
had access. Though the Pharisees and leaders were incensed
against him and would have put him to death, yet they had no
power to work their evil designs until God permitted them to do
so (John 7:30; John 13:1; John 17:1). His death was appointed
and ordained as to method, time, and purpose (Acts 4:27-28).
v. 21. It seems that our Lord speaks to the Pharisees as the

representatives of the whole nation of Israel (John 1:11). I go
my way – the way of death, sacrifice, and atonement. Someday
you will seek ME, that is, your Messiah, Deliverer, and Saviour.
In your great distress and trial you will seek the deliverance of
the promised Messiah, but it will be in vain, for you have
despised and rejected God's Christ; therefore, you will die in
your sins and ‘where I go,’ to the Father, to the kingdom of
heaven and glory, to your fathers, Abraham, Isaac, and Jacob,
you cannot come!
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v. 22. Before, they guessed that he would leave Jewry and go to

the dispersed among the Gentiles (John 7:34-35). Now they
mockingly suggest that he may kill himself.
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I am he
John 8:23-32
v. 23. In these verses our Lord still asserts his divine nature. All
of the disputing and trouble with these Pharisees was on this
point – who is Jesus of Nazareth? He had given them the
greatest proof imaginable of his witnesses and his works; yet
they, being destitute of spiritual life, grace, and wisdom, did not
believe. You are from the earth; you are of this world; you
understand and judge all things according to carnal reasoning
and wisdom; you have no spiritual knowledge or life. I am from
heaven: I am not of this world (John 3:9-13; 1 Cor. 2:9-11).
v. 24. Here is the bottom line! ‘If you believe not that I am,’
(Exod. 3: 13-14) the true God, the eternal Son of God, God
manifest in the flesh, the true Messiah, the only Saviour of
sinners, the one and only Mediator between God and men,
Prophet, Priest, and King (Isa. 9:6), ye shall die in your sins!
This text plainly teaches the impossibility of salvation for those
who receive not and believe not in Jesus Christ as God and
Saviour (Isa. 45:21-22).
v. 25. Whether in doubt, desperation, or frustration, they said,

‘Who are you?’ To which he replied, ‘Even the same that I said
unto you from the beginning’ of this discourse, or from the
beginning of my ministry, or as he spoke from the beginning to
Moses, ‘I am that I am’ (John 1:1-2). I am the same, and no
other, than I told you at the first (John 10:24-28).
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v. 26. Just as our Lord said to his disciples in John 16:12, ‘I

have many things to say unto you of redemption, regeneration,
sanctification, justification, and eternal glory, but you cannot
bear them now;’ and as in Mark 4:33, ‘He spake the word unto
them as they were able to hear it.’ He tells these Pharisees, ‘I
have many things to say about you which will judge and
condemn you. He that sent me is true in his revelation and
judgments. I only speak to all men what I have received from
him.’ (John 14:10.)
v. 27. ‘They understood not.’ This reveals the total depravity of

even the most religious and moral of men. The Lord God
himself spoke to them of spiritual things, and they understood
not (1 Cor. 2:7-9). They did not understand that he spoke to
them as the one sent of the Father; or that, when he spoke of
his Father (John 8:19), he spoke of the everlasting Father (Isa.
9:6).
v. 28. ‘When you have lifted me up on a cross (this is what is

meant by lifting up the son of man – John 3:14; John 12:32),
then shall you know that I am He.’ Our Lord is saying that his
crucifixion, resurrection, and ascension would be accompanied
and followed by such manifestations of divine glory that his
words would be fully vindicated and many would be convinced
that he is, indeed, the Messiah (Matt. 27:54). Thousands of the
ones who had cried, ‘Crucify Him,’ were brought on the day of
Pentecost to believe on him as both Lord and Christ (Acts 2:36-
41).
v. 29-30. Whatever men might think of Him, his doctrine, and his
office, he knew that in all he said and in all he did, he was the
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Father's elect servant, upheld and delighted in by him. ‘This is

my beloved Son in whom I am well pleased.’ As he spoke these
words (all that we have read in this chapter), it says that ‘many
believed on him.’ Whether they truly believed with saving faith
on him as the Son of God, the true Messiah, we cannot say. We
read this in other places (John 2:23; John 7:31; John 10:43;
John 11:45). Judging from the following verses, their impression
was more in the head than in the heart.
v. 31. Our Lord spoke to those who indicated that they believed
on him and described the marks and evidences of a true
believer. If a man continues through his life believing Christ,
loving Christ, and devoted to Christ, then he gives evidence that
he is a disciple indeed. The word ‘indeed’ means genuine, truly,
and really saved, not just a religious professor. Enduring to the
end and continuing in the gospel is not a condition of salvation
but is a manifestation or proof of salvation. The one who truly
loves Christ will not depart from him: and the one who departs
never truly loved him (1 John 2:19; Heb. 3:6, 14).
v. 32. ‘Ye shall know the truth,’ which is the truth of the gospel,
the truth of God's glorious grace to us through Christ Jesus, that
truth which is revealed to us by the Spirit of truth; or Christ
himself, who is the way, the truth, and the life; or both. For how
can Christ and the word of truth be separated? They are one!
To know him is to be set free from the penalty of sin, the curse
of the law, the power of darkness, the practice of sin, and finally
from the very presence of sin; for we shall be like him!
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If the Son shall make you free

John 8:33-43
v. 33. This was the reply made by the Jews to the words of our
Lord in Verse 32. I'm sure that they were thinking in terms of
flesh, for one replied, ‘We be Abraham's seed: we are God's
chosen people: we are the kingdom of God and were never in
bondage!’ Our Lord speaks here of the bondage of the will –
spiritual slavery and captivity. Before a man knows Christ, he is
in bondage. Men have no righteousness (Isa. 64:6) nor
goodness (Rom. 7:18). Men have no wisdom (Rom. 3:11). Men
have no strength (Rom. 5:6) nor hope (Eph. 2:12). Men are
under the curse of the law – prisoners (Gal. 3:10), therefore in
bondage (2 Peter 2:19). Man is a fallen creature, totally
depraved, and under the dominion of sin and Satan; and from
this bondage and death only the grace of God and the truth of
Christ can deliver him.
v. 34. Our Lord lets them know that he is not speaking of the
freedom of men's bodies, but the freedom of the soul.
‘Whosoever,’ whether one belongs to the favored seed of
Abraham or is a pagan Gentile, all who are of the seed of Adam
(having sinned in him, Rom. 5:12, 19, and having sinned in
themselves) are the slaves of sin and can no more change their
natures and do good in God's sight than the Ethiopian can
change his skin (Jer. 13:23). They are captives of the law, which
has been violated, and of the justice of God, which demands
their death (Ezek. 18:20). We are all by birth, nature, and
practice servants of sin.
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v. 35. The servant of sin and Satan does not live and abide in
the house of God nor in the true church of God. The holiness
and righteousness of God will not permit it; the truth and justice
of God will not allow it. ‘Two cannot walk together except they
be agreed.’ ‘Without holiness no man shall see the Lord.’ (Matt.
5:20; Psalm 24:3-4.) We must have what we do not have to
abide in his house – a perfect righteousness! But the Son of
God abideth ever, for in him the Father is well pleased.
v. 36. Therefore, if the Son shall make you free from sin and
death, you shall be free indeed – free truly and in reality, not in
mere profession or claim. For Christ, the Son, as our
representative in the flesh, has fulfilled every jot and tittle of the
law on our behalf and gives us a perfect holiness in God's sight
(Rom. 10:1-4; Jer. 23:6; 2 Cor. 5:21; Rom. 5:19). He honored
the law and satisfied justice for us before the Father, in order
that God may be just and the justifier of those who believe
(Rom. 3:19-26).
v. 37. ‘I know that you are descendants of Abraham according

to the flesh;’ but he is not a Jew which is one outwardly (Rom.
2:28-29), nor is he the true seed of Abraham who is not a
believer (Rom. 9:7; Gal. 3:7, 26-29). But what advantage is
there in being a descendant of Abraham if you seek to kill your
God, and his word has no place in you? Abraham believed God!
This was the chief trait of Abraham –he believed God! (Rom.
4:3; Gen. 15:6.)
v. 38. My Father is God! I declare unto you his mind, purpose,

and will. There is no uncertainty, but what I have seen and
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heard of him. You declare by your attitude and actions who your
father really is; it is not the Lord God but the Devil (John 8:44).
v. 39. They objected and continued to boast of their privileges

by birth, being descendants of Abraham. But our Lord destroys
their boasting saying, ‘If you were truly children of Abraham, you
would do the works of Abraham.’ His blood in your veins is of no
significance if you do not walk as he walked (Rom. 4:20-25; Gal.
3:6-9).
v. 40. I am sent of God, whom you own to be your Father. I

have faithfully revealed the redemptive will of God to you and
have told you nothing but the truth, for which you seek to kill me;
this was not Abraham's practice. Abraham believed God! You
declare by your spirit and actions that you have nothing of
Abraham's spirit in you.
v. 41. Your deeds are not the deeds of Abraham but rather the
deeds of the Devil, which show him to be your father rather than
Abraham (Isa. 14:12-15). They objected saying, ‘We be not born
of fornication,’ meaning either that they were not children of
idolaters (idolatry is called fornication in the scriptures) or not
children of Hagar, the concubine. ‘We have one Father, even
God.’ Is not this the claim of all religions – the fatherhood of
God? God is the creator of all, but the Father of believers (Rom.
8:14-17; Gal. 4:6-7).
v. 42. This statement agrees with 1 John 5:1-2. If God is a

man's Father, the man will love Christ; for the Lord Jesus is one
with the Father. He is the brightness of his glory and the exact
image of his person (Heb. 1:3).
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v. 43. The reason they could not understand the meaning and
sense of his gospel was because, though they heard the sound
of his words, they did not hear nor discern the spiritual sense
and meaning of it. Blinded and deafened by nature, tradition,
and prejudice, they had eyes but could not see, and ears but
could not hear (2 Cor. 4:4-6; 1 Cor. 1:18; Matt. 13:15-16).
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He that is of God hears God's word

John 8:44-59
These Jews heard the Master's words, but they could not hear
nor understand the spiritual sense and meaning of his message.
Blinded and deafened by nature, religious tradition, and
prejudice (as are all men), they rejected him and his gospel of
redemption (1 Cor. 2:7-14; John 3:11-12). The word ‘hear’
means to receive and believe.
v. 44. This is the key point our Lord had been leading up to.
1. He had denied their claims of being the children of

Abraham (v. 39).
2. He demonstrated that God was certainly not their
father (v. 42).
Now he tells them in plain language who their father really is,
even the devil. Their character had been formed not under
divine influence, but under satanic influence (Eph. 2:1-3). The
moral likeness of Satan is stamped upon all men.
v. 45. It is the truth and the God of truth which men hate. There
can be no greater evidence of men's hatred for the truth than
their hatred and rejection of those who tell them the truth, and
only for this reason, because they do so! (John 5:43; John
10:33.)
v. 46. Many of them had called him a wine-bibber and a glutton.

They had charged him with blasphemy and sedition; but he
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declared that not one of them could bring forth any proof of
immorality, of sin in his life, nor of corruption in his doctrine.
Since not one sin could be brought against him in life or
doctrine, it was unreasonable for them not to believe him (Heb
4:15; John 19:6).
v. 47. ‘He that is of God’ – belongs to God by eternal election

(John 6:37; 2 Tim. 2:19; John 17:9) and has been born of God,
is in the family of God, and is indwelt by the Spirit of truth.
These will all receive God's word with affection, reverence, and
obedience (John 10:26; John 18:37). The reason the Jews did
not believe him was because they were not God's children.
v. 48. These men were unable to answer Him, so they resorted

to vulgar and blasphemous charges. They looked upon
Samaritans as detestable enemies to their national faith and
intimated that a demon had possessed him and made him
insane (John 10:20).
v. 49. He gave no reply to their first charge (some of the

Samaritans were his elect and had believed on him); but to the
second he replied, ‘I have no demon, but I honor my Father.’ I
honor my Father by ascribing all things to Him, by doing his will,
seeking his glory, and honoring his name. This a man
possessed of demons could not and would not do! You prove
that you are not of God by denouncing and dishonoring me
(John 5:23).
v. 50. As our representative and the servant of the Father,

Christ did not seek honor and glory of men. He was the humble
and obedient servant (Phil. 2:5-8). ‘There is one (meaning the
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Father) who seeks my glory, and he is the supreme judge’ (Phil.

2:9-11; Col. 1:18-20).
v. 51. Christ had pointed to the fearful consequences of

rejecting him and his words –there was one who would judge
them! Now in sharp contrast he declares, ‘If a man keep my
sayings, he shall never see death.’ The body shall die because
of sin (Rom. 8:10), but he that believes shall have eternal life
(John 11:25-26).
vv. 52-53. Here again is their ignorance of spiritual truth shown.

No matter how simple and plain spiritual truth is expounded, the
unregenerate do not understand. They said, ‘Now we know you
have a demon and are insane. Abraham and all the prophets
are dead; are you greater than Abraham?’ ‘They understood
not’ spiritual life and resurrection, therefore thought he referred
to living always on earth in the flesh.
v. 54. In reply to the question, ‘Whom makest thou thyself?’ He

replied, ‘If I honor Myself, it is worthless; it is my Father that
honoreth me.’ The Father honored him at birth by angels and
the star, at his baptism with his voice from heaven, by works
and miracles which he did through Him, after this honored him
by raising him from the grave and exalting him to his right hand,
and will honor him throughout eternity (Rev. 5:13-14).
v. 55. The one who honored Christ they knew not, despite the
fact that they claimed to be his children. Knowledge here means
more than mental acceptance of facts and natural
understanding (James 2:19). It signifies spiritual understanding
(1 John 5:20), affection, approval, and obedience (John 17:3).
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v. 56. You glory much in Abraham and claim him as your father.
Abraham foresaw my coming into the world, dying upon the
cross for sinners, and the preaching of my gospel to all nations.
He saw it by divine revelation and with the eye of faith. He saw,
believed, rejoiced, and was glad (Rom. 4:17-22). Abraham saw
his day by faith, in type, and by special revelation.
vv. 57-59. Our Lord speaks here of his eternal existence. Christ
is the everlasting I AM, the eternal God, which is, was, and is to
come (Exod. 3:14). When they took up stones to stone Him, he
departed from their presence (Luke 4:28-30).
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Christ heals a blind man

John 9:1-12
Pink points out that the sovereignty of divine grace is

exemplified in the early verses of this chapter. The Saviour saw
the man; the man did not see him. The man did not call upon
the Lord to have mercy upon him; the Lord was the one to take
the initiative. It is ever thus when sovereign grace acts.
vv. 1-2. The disciples' question indicated that they believed that
all bodily afflictions came upon people because of sins
committed and that some afflictions were for personal sins and
some because of the sins of parents.
v. 3. The Lord was not saying that the man and his parents were
not sinners; for both were guilty of original sin, and both had
committed actual transgressions (Rom. 3:23). But it was not his
parents' particular sin nor his own that was the cause of his
blindness, but ‘that the works of God might be made manifest in
him.’ All suffering, affliction, and death are caused by man's sin;
for if sin had not entered the world, there would be no suffering.
But there is much uncommon suffering and affliction, which is
not due especially to personal or parental transgression.
Assuming such was the error of Job's friends. The same spirit is
displayed by today's ‘faith-healers.’ They imply that if a person
has better health than his fellows, it is because he is not as
great a sinner as they! This is evil thinking. The Lord God has
his own reasons for permitting various afflictions; it is that he
may be glorified thereby. It was so in the case of Lazarus (John
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11:4), in the death of Peter (John 21:19), and in the afflictions of

Paul (2 Cor. 12:9).
v. 4. The Father, who sent Christ into the world, gave him a
work to do – to glorify the Father (John 17:1), to redeem his
elect (Gal. 4:4-5), to preach the gospel, and to give sight to the
blind (Luke 4:18). Healing those who were physically blind is but
a strong picture and type of our Lord's great mission, which is to
give sight to the spiritually blind. The apostles record more
cases of blindness healed than of any other one affliction. It is
more than coincidental that the healing of this blind man follows
immediately his encounter with the spiritual ignorance and
spiritual blindness demonstrated by the Jews in Chapter Eight.
These works the Father sent him to do, he must do ‘while it is
day,’ or while the day of his life on earth lasts. The night of
death comes which puts an end to all such work. He left nothing
undone of that which the Father gave him to do (John 17:4-5).
v. 5. These words, ‘as long as I am in the world,’ let us know

what our Saviour meant by ‘while it is day.’ So long as I am in
the world, it is a part of my work to show light to the world (John
14:8-9; 2 Cor. 4:6). Darkness and ignorance go together, so
light and life and knowledge go together (1 John 5:20).
v. 6. Many writers spend a great amount of time discussing the

spittle, the dust, the clay, and the meaning of each, for which we
have no scriptural proof. But one thing is clear – our Lord used
means, which had no virtue nor healing power at all in
themselves, and means which were foolish and distasteful to
the natural mind. So it is that by the preaching of the gospel of
Christ, the spiritually blind and dead are made to see and live. It
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is foolishness to the world (1 Cor. 1:21-24). The preacher and

his words have no power to save; the power is of God!
v. 7. There was no healing power in the water, only as a sign of

the man's faith and obedience (as in the case of Naaman, the
leper). It pleased our Lord to send the blind man to wash there.
The simple obedience of the blind man is beautiful. He did not
reason, argue, nor ask questions. As John Trapp put it, ‘He
obeyed Christ blindly.’ He believed Christ and was healed (John
3:36).
vv. 8-10. He returned to his friends and they were astonished.

Some asked if this were the same fellow that was a blind
beggar; others said that he looked like the beggar, to which he
replied, ‘I am he.’ They then asked, ‘How were your eyes
opened?’
vv. 11-12. The man then told the story of his healing, and the
people inquired of the whereabouts of Jesus Christ. One thing is
interesting – the man did not overstate his experience nor try to
tell what he did not know. He did not glamorize his experience
nor claim knowledge he did not possess. There was no
speculation, only the facts.
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Whereas I was blind now I see

John 9:13-25
vv. 13-14. Who brought him to the Pharisees and where they
met we are not told, but all of this was done on the Sabbath day.
Many of our Lord's great works were done on the Sabbath (John
5:10; Matt. 12:10). Our Lord went to the temple on the Sabbath
to minister the word and to minister in mercy to one in need.
Perhaps he would instruct the Jews concerning the true doctrine
of the Sabbath (is it not lawful to do acts of mercy on the
Sabbath?), or perhaps he would show them that he is the Lord
of the Sabbath, or, in the case of true believers, that Christ
himself is our Sabbath, in whom true spiritual rest and peace
are found.
v. 15. The Pharisees had heard from others about this miracle,
but they desired now to hear it from the man himself; not for any
good reason, but that they might have cause to condemn Christ
for violating their Sabbath. The man was not ashamed nor afraid
to own the mercy of Christ before the ruling Jews, even though
it could mean excommunication and persecution (John 9:22; 2
Tim. 1:8).
v. 16. Some of the Pharisees declared, ‘This Jesus is not of

God, for he does not keep the Sabbath day,’ as prescribed by
their traditions. But others of their group (perhaps Nicodemus
and Joseph of Arimathea) said, ‘How can a man who is not of
God do such miracles?’ (John 3:2). Even in the Sanhedrin they
could not agree about the character of this man Jesus of
Nazareth. How powerful is religious tradition and human
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ignorance even in the presence of unanswerable miracles and

holiness!
v. 17. The Pharisees then asked the man who had been healed
what he thought of Jesus the Nazarene. He replied, ‘He is
certainly a prophet.’ The Jews concluded a man to be a prophet
from miracles and wonders wrought by him (John 6:14; John
7:31). It is doubtful that the man thought Jesus to be that
prophet, the Messiah; but he did believe him to be a prophet
sent of God (John 9:35-36).
vv. 18-19. The Pharisees really had no way of knowing that this
man had been born blind; they had not known him previously.
The common Jews did, for they had seen him begging. So the
Pharisees called his parents and questioned them.
vv. 20-23. His parents answered, ‘He is our son. He was born
blind. How his sight was restored or who opened his eyes, we
do not know. Why don't you ask him? He is a grown man and
can speak for himself!’ It may be that they were not witnesses to
the miracle, but they certainly knew who had given sight to their
son; everyone there knew! But they feared the wrath of these
religious leaders, and they feared that they would be
excommunicated from their religion and from the temple
services (Prov. 29:25; John 16:1-4; John 12:8-9).
v. 24. Being now convinced that the man was telling the truth
and that a notable miracle had been done for him, they would
not cease from their efforts to discredit the Lord Jesus and
urged the man not to own Christ, nor to praise Him, nor to glorify
Him, but rather to give their God the glory and praise. For they
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said, ‘This man Jesus is not of God but is a sinner, an imposter.’

They were not interested in this man's praising the living God;
their design was to deny God's Son! Our God has given all
things to the Son and cannot be glorified except with, in, and
through the Son (John 5:21-23: Col. 1:14-19).
v. 25. This poor beggar probably had no education, nor

standing, nor friends behind him; yet he was not afraid, nor
would he agree to compromise with these men who denied the
Lord Jesus. The Pharisees were trying to change the issue, but
the beggar would not be side-tracked. He boldly declared what
the Lord had done for him. ‘One thing I know, that, whereas I
was blind, now I see!’ These are words, which every believer
can apply to himself. There are many things in theology and in
the scriptures, which we do not know; but we all know that we
were lost, without God and without hope, and the Lord Jesus in
mercy and grace lifted us from the pit of sin and the curse of the
law. He gave us eyes to see his glory, ears to hear his voice,
and a heart to love him. We know him who saved us (2 Tim.
1:12; Job 19:26; 1 John 3:14; 1 Peter 1:18-21).
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Lord, I believe
John 9:26-41
v. 26. These Pharisees were unable to get this man to deny

what Christ had done for him; so they urged him to repeat the
story again, either hoping that he would contradict himself or
that they could find something in what he said to persuade the
people that it was all a fraud. Unbelief is usually occupied with
how rather than with whom! Faith is occupied with Christ
himself, rather than with the method.
v. 27. It is marvelous to see how this man's boldness and

confidence increased. God gave him wisdom and courage
before these religious leaders. ‘I gave you the full account of
what Jesus of Nazareth did for me, and you did not believe.’
Then, either sarcastically or else seriously, be asked them why
they wanted to hear it again. Would they also be his disciples?
vv. 28-29. Unable to answer him and unable to deny this great
miracle, they began to curse him and to hurl anathemas at him.
How like our day! Unable to answer the scriptures or to deny the
miracle of grace and regeneration, men resort to name-calling
and harsh charges against the true believer. ‘We are Moses'
disciples.’ This claim was as false as it was haughty; for if they
had believed Moses, they would have believed Christ; for he
wrote of Christ Jesus (John 5:45-47; Luke 24:27). They knew
that God spoke to Moses, but only by tradition and through the
reading of the scriptures. They knew nothing of the message,
which God spoke to and through Moses concerning the Messiah
and his redemptive work. This is truly indicated by their own
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words, ‘As for this fellow, we know him not!’ (John 5:39; 1 Cor.
10:4; 1 Cor. 5:7).
vv. 30-33. Here was a poor beggar, deprived of the advantages

which these Pharisees enjoyed; yet he knew what they did not
know. He knew that Jesus Christ was of God! God had hid
these things from the wise and prudent and revealed them to
babes (Matt. 11:25; 1 Cor. 2:7-14). He rebukes these religious
leaders on several counts.
1. Here is a marvelous miracle. A man has opened

the eyes of a man blind from birth; and you, who claim to
speak for God, do not know who he is.
2. You claim that he is an imposter and a blasphemer.
We know that God does not hear and do his work
through imposters, but through those who do his will.
3. Even Moses never gave sight to the blind. That
was something that only Christ did.
4. If this man were not of God, he could do none of
these things. Even Nicodemus, the Pharisee, admitted
this (John 3:2).
v. 34. These religious leaders were infuriated. They were

theologians, graduates from schools of learning, and occupied
high offices; therefore, it was beneath their dignity to be
instructed by this unsophisticated disciple of Christ (1 Cor. 8:2).
‘Dost thou teach us?’ In anger they excommunicated him from
the temple and from all the privileges of the Commonwealth of
Israel. To an Israelite, excommunication was second only to the
fear of death. This has been the tactics of religious leaders for
centuries, to cast true disciples out of ‘the church.’
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v. 35. The report of his excommunication quickly spread and

became the talk of everyone. As a man, Jesus Christ came to
hear of it; though He, as God, knew it when it happened. He
found him, not by chance, but because he sought him as he
cares for and seeks all his sheep. How true it is that those who
honor the Lord are honored by him! The Lord receives the
outcast. He asked him, ‘Do you really believe on the Son of God
– the Messiah?’
vv. 36-37. He knew that this Jesus was a prophet, that he was
of God, and that he was totally open to his instructions; so he
said, ‘Who is He, Lord? Tell me who he is that I might believe on
him.’ How can they believe on him of whom they have not
heard? (Rom. 10:13-14). He spoke to the beggar as he did to
the woman at the well, ‘I am he.’ Faith comes by hearing!
Miracles do not work faith. This man had received sight; but he
must have Christ revealed to him in order to believe on him as
Prophet, Priest, and King (Rom. 10:17).
v. 38. He immediately made an open and hearty profession and

confession of his faith in the Lord Jesus. He fell down and
worshipped him as God, trusting, believing, and resting in him
alone. His excommunication from men meant nothing. He had
Christ, the Lord!
v. 39. Christ came into the world that those who are in the
darkness of sin, ignorance, and unbelief, and who are conscious
of that fact, and who desire spiritual sight, may see the glory of
God in him. ‘And they which see might be made blind;’ or those
who profess themselves to be wise, who fancy themselves to
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have the key of knowledge, who deny their sin and darkness by
nature, might be given up to judicial blindness and hardness of
heart. Sinners will be saved; the self-righteous will be hardened
in their darkness (Matt. 6:23).
vv. 40-41. These Pharisees perceived that he referred to them

and asked, ‘Are we blind also?’ Our Lord answered, ‘If you knew
yourselves to be in spiritual darkness, in need of grace and
forgiveness, in need of the light of God, and desired to truly see,
your sin would be pardoned and taken away. God would have
mercy upon you! But now you boast of your righteousness, your
knowledge, and your spiritual wisdom. Therefore, your sin
remains upon you and you shall die in your sins!’
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I am the door of the sheep

John 10:1-9
In Palestine there was in each village a sheepfold, which was

the common property of all the farmers. This sheepfold was
protected by very high walls. When night fell, to protect their
sheep from beasts and robbers, a number of different
shepherds would lead their flocks to the door of the sheepfold
and leave them in the care of the porter while they found
lodging. The porter remained at the door until morning when the
shepherds returned. The porter would then allow each shepherd
to enter in and call out his own sheep. The sheep would
respond to the shepherd's voice and follow him.
v. 1. Our Lord is speaking here to the Pharisees, who had just

excommunicated the healed blind man from the Jewish
community. Evidently the sheepfold is Judaism and not the
church, for the Lord does not lead his people ‘out of the church’
but into it. But the main thrust here is that our Lord was calling
these Pharisees (who set themselves up as shepherds of the
flock and guides of the people) thieves and robbers! They were
not sent of God, the sheep were not theirs, and they did not
come by the only door of redemption by obedience and blood,
but another way, by works and ceremony and self-
righteousness (Rom. 10:1-4).
v. 2. He that comes with a divine commission and by divine

authority (as prophet, priest, and king), he that comes in
fulfillment of the scriptures through the door of covenant mercies
(elective grace, atonement and sacrifice, fulfilling all
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righteousness) is the true Shepherd of the sheep (Rom. 3:25-

26).
v. 3. ‘To him the porter openeth.’ This intends God, the Father,
whose law Christ honored, whose righteousness Christ fulfilled,
whose justice Christ satisfied! The sheep hear the voice of
Christ, which is no other than the gospel of grace, love, and
mercy (1 Thess. 1:4-5; Eph. 1:13-14). The sheep of Christ are
made to hear his voice by the effectual work of the Spirit in their
hearts. They are his own sheep (John 6:37-45), and he calls
them by name (2 Tim. 2:19). He leads them out of Judaism,
works, false religion, captivity, out from under the law as a
schoolmaster, out from under the curse of the law, or out of any
captivity. ‘If the Son shall make you free, ye shall be free
indeed.’
v. 4. When he leads his sheep out, he does not drive them nor
follow after them; but he goes before them to lead them, to
protect them, to show them the way, and to set an example for
them. The sheep follow the shepherd in the way of life, in the
will of God, exercising love, humility, self-denial, and obedience;
for they love the shepherd. They know and love his voice (his
word, commandments, and gospel).
v. 5. The sheep of Christ will not hear, follow, nor support those
preachers, teachers, and pastors who are strangers to his
gospel. They do not approve of the doctrines of works,
ceremony, and self-righteousness and will flee from it as
disagreeable and dangerous. This is the reason the beggar who
was healed heard Christ and rejected the counsel of the
Pharisees. He was one of the Lord's sheep and knew his
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shepherd. He also detected that these false teachers were not

of God (1 Cor. 2:14-15).
v. 6. Our Lord spoke this parable to these religious Pharisees;

but having no knowledge of their sins, no knowledge of the
righteousness of God, no knowledge of Moses' writings and the
true meaning of the sacrifices and types, and not being of the
sheep of Christ, they did not understand one word! (John 10:24-
27.)
v. 7. Since they did not understand the parable, by way of

explanation our Lord said, ‘I am the door of the sheep.’ He is not
only our shepherd, our owner, and our King, but he himself is
the door to the kingdom of God! He is the door by which we
come into the presence of God (Heb. 10:19-22). Christ is God to
whom the atonement is offered, he is the atonement, and he is
the great high priest by whom it is offered. In the same manner,
he is both the shepherd who leads and the door by which they
are led out and in.
v. 8. He does not speak here of true prophets such as Moses,

the prophets, and John the Baptist, but of those false prophets
and priests who were not sent of God, who denied the way of
redemption, and who fed themselves and not the flock (Jer.
23:25-32). The true sheep of Christ did not and will not hear a
false prophet nor a false gospel. The elect of God will not hear
false prophets, for it is not possible for them to be totally and
finally deceived.
v. 9. Our Lord declares again, ‘I am not only the shepherd of the

sheep, whose own the sheep are, but I am the door!’ He not
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only provided a way of redemption and a way into fellowship

with the Father, he is that way! It is by Christ, in Christ, through
Christ, and with Christ that we are accepted (Eph. 1:3-7). If any
man conscious of sin, emptied of self, desirous of life believes
on Christ, receives Christ, and comes to Christ, he shall be
eternally saved and shall find in Christ all that he needs.
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I am the good shepherd

John 10:10-18
v. 10. The Lord refers again to the false prophets who, without a
call from God, thrust themselves into the sheepfold. They have
not the glory of God nor the good of the sheep in mind, but they
serve themselves to the ruin of men's souls (Zech. 11:16-17). ‘I
am come not to destroy but to save my sheep. I am come that
they might have spiritual life and eternal life; not that they might
only barely live and escape hell, but through my sacrifice,
obedience, and mercy they might have ALL spiritual blessings
and an abundance of grace’ (Col. 2:9-10).
v. 11. Christ is the good shepherd (‘none good but God’). Christ
is the Shepherd of the Father's appointing, calling, and sending,
to whom and upon whom the salvation and care of all the
chosen sheep was committed (Isa. 40:9-11). The good
shepherd gave his life for the redemption of his sheep. He gave
himself freely and voluntarily as a ransom for them that they
might be delivered from the curse of the law (Gal. 3:13; Heb.
1:3). His death was not in vain but was effectual to the salvation
of all the elect. Not one for whom he died shall perish, but all
shall hear the gospel and believe (Acts 13:48; John 6:37-39;
Rom. 8:34-39).
v. 12. The hireling is one who works for wages or hire. He does
not own the sheep nor love the sheep; but he does what he
does for advantage, wages, or reward. He has no other motive
than what will profit him. The wolf here is trouble, trial, danger of
any sort, or any enemy of the sheep. Not having any concern for
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the sheep, the hireling will flee and the sheep will be scattered
(not devoured, for the sheep can never perish, John 10:29).
v. 13. ‘The hireling flees because he is a hireling.’ A man does

what he does because of what he is! When trial and testing time
comes, a man reveals what he is by what he does. Character is
revealed by conduct in the crises of life. When does the hireling
flee? When trouble comes! You might never have known his
true character without the trial (Acts 20:28-30). The hireling
cares not for the sheep, only for himself and his wages.
v. 14. Our shepherd (Psalm 23:1) is the good shepherd – good

in his holiness, good in his mercy, good in his word, and good in
his full provision. He is the great shepherd, the chief shepherd,
who knows his sheep! He knows them in that they are his and
he calls them by name. He knows them in that they are one in
union and body. He knows them in that he loves them with a
perfect and eternal love. He lays down his life for the
redemption of his sheep, and for no other has he laid down his
life. ‘My sheep know me.’ They know him with a specia1,
spiritual, and saving knowledge, having had him revealed to
them by the Spirit and the word. They know him in that they love
him and approve of him as their shepherd, having committed all
to him (2 Tim. 1:12).
v. 15. This verse is in connection with v. 14, and the sense is

that the mutual knowledge and union of Christ and his sheep
are like that which his Father and he have with each other (John
17:21-23). As the Father knows the Son and as the Son knows
the Father, so Christ knows the sheep and his sheep know him.
The word ‘know’ here (as frequently in scripture) signifies love
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and approval. ‘I lay down my life FOR,’ not only in behalf of, but
in the stead of my sheep. We live only because he died (Rom.
5:6-8; Isa. 53:4-6).
v. 16. Our Lord refers here to the Gentiles, who belonged not to
the Jewish state, laws, and government. This is what John is
saying in 1 John 2:2, that Christ is not only a propitiation for the
sheep among the Jews but also for the sheep among other
nations who will hear his voice and believe. The Father gave
him a people from every tribe, nation, and kindred. He is their
shepherd, having loved them and bore their sins. With the elect
of Israel they shall hear his gospel, and Jew and Gentile shall
be one fold and one shepherd (Eph. 2:11-16; Rom. 2:28-29).
v. 17. Christ is speaking here as the mediator, as the servant,

and ‘mine elect.’ As the eternal Son, he is loved from all eternity
(Prov. 8:30). But the Father also loved him as the obedient
servant (Matt. 3:17). The laying down of his life was the
supreme act of obedience to the Father's will (Phil. 2:5-11). He
gave his life with the view that he might take it again. This he did
by raising himself from the dead, by which he was declared to
be the Son of God (Rom. 1:4). He made full satisfaction to the
justice of God for his people and rose again for their justification.
He entered heaven as our forerunner (Heb. 6:20) and ever lives
to intercede for us.
v. 18. No man takes Christ's life from him by force without his
willing it and consenting to it. Pilate, the Jews, and the Gentiles
nailed him to a cross but not without his voluntary surrender
(Acts 2:23; Acts 4:26-28). ‘This is the covenant my Father gave
me to fulfill, the work he gave me to do. He sent me into the
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world to redeem my sheep,’ and the accomplishment of it

required his death. He died not as a martyr, or a reformer, or a
victim, but as a divine, ordained substitute. He died the
appointed death at the appointed time for an appointed people
(Isa. 53:10-12).
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My sheep hear my voice and follow me

John 10:19-29
v. 19. The real offense is in the gospel (Gal. 5:11; 1 Cor. 1:23).
It was not his works but his words that caused the division
among the Jews (John 10:30-33). It was his claim to Deity, to
being the Christ, to being the Redeemer of whom Moses wrote
and to whom Abraham looked, of laying down his life for the
sheep and taking it up again, of fulfilling all the ceremonies,
types, and scriptures of the Old Testament, of being the Bread
of Life, the door to communion with God. The Jews knew what
he was saying and were filled with wrath (John 7:43; John 9:16).
v. 20. It was a notion among the Jews that insanity or madness

was from the devil. Therefore they said, ‘He has a demon and is
insane,’ What a sad commentary on the condition of natural
men, even religious men, that they should call the Son of God,
truth incarnate, a devil! (Rom. 8:7.)
v. 21. ‘Many’ of them thought him insane, but there were ‘some’
even among these Pharisees (a minority) who recognized that
he neither spoke nor acted like a demoniac. ‘No madman can
talk in such a spiritual and divine way,’ they said, ‘And certainly
no demoniac ever opened the eyes of the blind’ (John 7: 45-46).
vv. 22-23. Many writers say that this particular feast was one
appointed by Judas Maccabaeus to commemorate the
purification of the temple from the idolatries of Antiochus about
165 B.C. It was observed in the month of December for eight
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days. The mention of ‘winter’ is the main clue. Our Lord walked
on Solomon's porch (Acts 3:11; Acts 5:12).
v. 24. The disciples believed him to be the Christ (John 6:69).

He revealed himself to the Samaritan woman and to the blind
beggar (John 4:26; John 9:37) as the Christ, and many of the
people thought him to be the Christ because of what he had
done and said (John 4:42; John 7:40-43). Now these Jewish
leaders come and say, ‘If you are the Christ, declare it to us
freely, openly, and in exact words.’ They said this not because
they thought he was the Christ nor for their own information, but
rather that they might to go the Romans and in his own words
declare him to be an enemy to Caesar and the expected King of
the Jews.
v. 25. Our Lord had told them that he was the Son of man (John
5:27), that he was the one of whom Moses wrote (John 5:46),
that he was the Living Bread (John 6:51), that Abraham rejoiced
to see his day (John 8:56), and that the scriptures were written
about him (John 5:39). His mighty works were clear witnesses
of his Deity and total power over everything (John 5:36; John
3:2). Compare Isaiah 35:4-6.
v. 26. They were not his sheep (his elect) given him by the
Father or they would have come to him (John 6:37-39). They
were not chosen of the Father, predestinated to sonship, and
ordained to eternal life or they would have believed on him (Acts
13:48). A man does not believe to become one of the Lord's
sheep; he believes because he is one of the Lord's sheep! Faith
(as repentance and every saving grace) is the gift of God (Eph.
2:8-9; Rom. 2:4; Acts 5:31; Acts 11:18; Phil. 1:29).
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v. 27. ‘As I said unto you before (John 10:3-5), my sheep hear
my voice.’ His elect, his sheep, will hear his voice in the gospel,
not only with the ear but with the heart. They hear because a
sovereign God gives them spiritual life and the capacity to hear
(Prov. 20:12; Matt. 13:15-17). ‘I know them.’ Each of his sheep
is known to Christ by a special knowledge of approbation,
acceptance, and love. As the Father's gift to Him, he prizes
them highly, affectionately, and personally. The vast crowd of
the non-elect he ‘never knew’ (Matt. 7:23). ‘And they follow me.’
That is, they believe Him, love Him, cast their lot with Him, and
go with him wherever he leads (2 Tim. 1:12).
v. 28. Because of covenant mercies (whereby they were given

to him by the Father and he became their surety), because of
his obedience in all things (whereby they received a perfect
righteousness, Rom. 5:19), because of his death, resurrection,
and intercession (whereby they were justified before God in
such a way that God's justice and character were honored,
Rom. 3:23-26), he gives his sheep eternal life (1 John 5:11-12).
They shall never (now or eternally) perish; and no man, demon,
power, nor force can separate them from that union with him
(Rom. 8:35-39).
v. 29. There is no stronger passage to be found in the word of

God guaranteeing the absolute security of every child of God.
They are his sheep, they follow Him, they have eternal life, they
are in the hand of Christ, the Father gave them to Christ (John
6:37; John 17:2, 6, 9, 11, 12, 24), and they are in the Father's
hand. The sheep of Christ have a double security; they are in
the hand of Christ, and they are in the hand of the Father. To
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suggest that any of his sheep could be finally lost is to

blaspheme the Lord God himself.
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I and my father are one

John 10:30-42
v. 30. Our Lord is speaking here of the security of his sheep and
the impossibility of anyone or anything separating even one of
them from him or out of his hand and the Father's hand,
because, he says, ‘I and my Father are one!’ They are one not
only in purpose and will, but in nature, essence, power, and
perfection (John 14:9; Acts 20:28; Heb. 1:8).
v. 31. As they had in John 8:59, the enraged Jews took up

stones to cast at him. What he had said they considered to be
blasphemy and were violently angry (Luke 4:28-29).
v. 32. Our Lord was saying, ‘I have done no harm to any of you.
I have caused the blind to see, the deaf to hear, and the lame to
walk, which are all works of mercy and benevolence. For which
of these works do you want to stone me?’ In other words, ‘What
is there in my life or my works that would make you want to kill
me?’
v. 33. Actually, his works did anger them, and they even tried to
discredit them; for it was his works, which bore the strongest
witness of his deity (John 5:36; Matt. 11:4-6). His works were
too marvelous and too open to be denied or contradicted. But
the thing they hated and resented most was his saying that God
was his Father and that he and the Father were one; therefore,
he must be God in human flesh! They understood exactly what
he was saying, that though he was born of woman and made in
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the likeness of sinful flesh, yet he is very God of very God (John
1:1-3; Matt. 1:21-23).
v. 34. Is it not written in the scriptures (Psalm 82:6) concerning

Jewish magistrates who have been given power and authority
and represent God in the government of nations, kingdoms, and
individuals, ‘Ye are gods’?
vv. 35-36. If the Psalmist called men ‘gods’ and ‘sons of the
highest’ which received a divine commission to administer
justice in the name of God to the people (as Moses was to
Pharaoh, as David was to Israel and her enemies, and as
Joseph was in Egypt), surely it cannot be blasphemy to Jesus
Christ to assert himself to be the Son of God, who existed as a
divine person from all eternity, who was set apart by the Father
to the office of prophet, priest, and king, and who in the fullness
of time was sent into the world to be the author of eternal
redemption to the sons of men!
v. 37. Again the Saviour appeals to his works to testify

concerning his divine mission and power. These works he calls
‘the works of my Father.’ If I do not works which no man ever
did, if I do not works that only God can do, if I do not works
consistent with and in fulfillment of the scriptures, if I do not
works which relate to the Father's will and purpose to redeem
sinners consistent with his law and justice, then you have no
right or reason to believe me.
v. 38. But if I do such works as can be done only by God, then,

though you find it difficult to believe my claims to being the Son
of God, at least consider the works that I have done! He who
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does the works that only God can do must be God! This is the
way for you to know, be persuaded, and believe that the Father
is in me and I am in the Father, by his mighty power and divine
working through me! Nicodemus started at this point. ‘We know
you come from God; no man can do the things you do except
God be with him.’ Once that is established, go on from there;
don't allow human wisdom, tradition, and unbelief to turn you
from him (John 6:66-69).
vv. 39-40. They sought to take him again in order to bring him
before the Sanhedrin and try him for blasphemy; but he
escaped out of their hands as he had done before, not through
fear of them or of death, but because his time was not yet come;
and he had other work to do and words to say before he
suffered, died, and rose again. It was yet three months until he
would die on the cross; and he journeyed beyond Jordan to
Bethabara, where he was baptized of John and where John
bore witness of him (John 1:28).
vv. 41-42. John the Baptist did no miracles, perhaps so that

when Christ came of whom John testified, his glory in working
miracles might be more clear and evident. The people of this
area said, ‘We honored, respected, and admired John; yet he
never did those things which Jesus Christ has done. All things
which John spake of this man are true.’ And many believed on
him there. Through the words, which he spoke, the miracles he
did, and by comparing the things John said of him from the
scriptures, many believed.
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He whom thou lovest is sick

John 11:1-16
v. 1. The town of Bethany was about two miles from Jerusalem.

Christ was not at this time in Judea but was probably in Galilee.
Bethany was the town where Mary, Martha, and their brother,
Lazarus, lived. The Lord knew and loved this family, having
been in their home before (Luke 10:38-39). Lazarus was very ill.
v. 2. In this verse John identifies Mary, which is necessary

because there were several women called by that name. John
says that she is the woman of Mark 14:3-9; and he will give his
own account of the story in John 12:1-8 and add what Matthew
and Mark did not mention, ‘and wiped his feet with her hair.’
v. 3. The sisters sent word to the Lord Jesus that Lazarus was
sick. They did not plead their merit nor that of their brother. They
said nothing of their kindnesses to Christ when he had been the
guest in their home; nor did they instruct the Lord as to what he
should do, though it is evident that they desired his help. What
they did plead was his love, his goodness, and his particular
affection for Lazarus. ‘He whom thou lovest is sick.’ They did not
try to obligate the Lord by saying, ‘He who loves you is sick.’
v. 4. Our Lord knew that Lazarus would die and that he would
raise him from the dead. We know that what the Lord was
saying here is, ‘This illness will not terminate the life of Lazarus
on earth (which is our ordinary notion of death–the separation of
soul and body until the resurrection), but God has sent this
illness and experience that he might be glorified in his Son's
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raising Lazarus from the grave.’ God is glorified when the Son is
glorified (John 17:1), and Christ is glorified when his divine
power is manifested and men acknowledge him to be who he is!
vv. 5-6. Though the Lord loved Lazarus and his sisters with a
tender love, he did not go immediately to them either to cure
Lazarus or to comfort the sisters, but stayed two more days
where he was. The ways of God are sometimes strange to us,
but we must not judge his love to us and his care of us by
outward circumstances. These trials are for our good, to prove
and strengthen faith and to glorify our God and accomplish his
eternal purposes.
‘His purposes will ripen fast, unfolding every hour; the bud
may have a bitter taste, but sweet will be the flower.’
vv. 7-8. After two days were over and Lazarus was dead, the
Lord said to the disciples, ‘Let us go into Judea again.’ They did
not know that Lazarus was dead, nor did they understand that
the Lord Jesus MUST go to Jerusalem to suffer and die to
redeem them (Matt. 16:21-22); so they objected to his going
back to the place where the Jews had only recently tried to
stone him.
vv. 9-10. There are, on the average, twelve hours in a day. If a

man walks about and does his work during the daylight hours
(allotted for work), he will not stumble over obstacles because
he can see. But if he tries to work at night (especially in a
country where there was no artificial light), he will stumble and
be hindered in many ways. What he meant was this: ‘The time
given me by my Father, to accomplish my earthly ministry and
redemptive work, is definitely fixed as the hours of daylight
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(John 9:4). This time cannot be lengthened by you, my friends,

nor shortened by my enemies. My time on earth is fixed in God's
eternal decree. If I walk in the light and time of his purpose, I do
his will. If I do not, it is evident there is no light in me.’ (Acts
4:27-28.)
vv. 11-13. The death of believers is often compared to sleep

(Gen. 47:30; Matt. 27:52; Acts 7:60; 1 Thess. 4:13). This
comparison is very appropriate because in Christ we expect a
glorious awakening in that great day. Lazarus' resurrection is a
picture of our resurrection, for like him we shall rise. This sleep
of the believer is not a state of unconsciousness or soul-sleep.
The body sleeps, but the soul is with the Lord (Luke 16:19-23; 2
Cor. 5:8; Phil. 1:21-23). ‘I go to raise Lazarus from the dead,’
which he calls awaking him. The disciples still did not
understand, and so they said, ‘Lord, if he is asleep, it will be
good for his illness and he will probably recover.’
vv. 14-15. Then the Lord declared plainly to them, ‘Lazarus is

dead.’ ‘I am glad for your sakes, that I was not there; for if I had
been there, I would have healed him and you would have
witnessed another miracle of healing. But now Lazarus is dead
and will be in the grave several days before we arrive. The
miracle of resurrection from the dead will be performed for the
glory of God and for your sakes, that you may believe that I am
the Son of God and the true Messiah’ (John 20:31).
v. 16. This is the Thomas who, to the last, showed greater

difficulty in believing than the other disciples (John 20:25). In the
spirit of despondency and yet devotion to his beloved Master,
the doubting disciple said, ‘Let us go to Jerusalem also that we
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may die with Him’ – not with Lazarus, but with Jesus! He felt
that the Lord Jesus would certainly be killed in Jerusalem. I
know that, with the others, he left Christ and fled; but this was
not his intention at this time (Matt. 26:35).
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I am the resurrection and the life

John 11:17-32
v. 17-19. According to his own will and purpose, our Lord

remained where he was when he was told that Lazarus was sick
until Lazarus had died and was buried. When he finally came to
the outskirts of Bethany (John 11:30), Lazarus had been in the
grave four days. John makes special mention of this in order to
stress the magnitude of the miracle. The body of Lazarus was
already decaying and decomposing (John 11:39). Bethany was
only about two miles from Jerusalem, and many of the Jews had
come there to mourn with the sisters. The Jews had a custom to
mourn for friends for certain days (Num. 20:29; Deut. 34:8). The
length of the mourning period probably was determined by the
person's importance, but all had their day.
v. 20. It seems from the story in Luke 10:38-42 that Martha was
the older of the two women and had the care of the house upon
her, so the news of Christ's coming came to her first. She went
out to meet him while Mary (quieter and more reserved)
remained in the house (Luke 10:39).
vv. 21-22. Martha said, ‘Lord, if you had been here, my brother
would not have died.’ Mary said the same thing when she
approached Christ later (John 11:32). They knew that Christ
could heal all manner of disease. They probably had said this
over and over to one another while Lazarus was sick, ‘Oh, if
only Jesus were here; why doesn't he come?’ ‘But,’ Martha
added, ‘I know (I believe and am sure) that even now,
whatsoever you ask of God, God will give it to you!’ She did not
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openly ask Christ to raise her brother from the dead, but this is
certainly what she had in mind. Whether she believed Christ
himself to be God, at least she did believe him to be a prophet
sent from God and able to do all things.
v. 23. The Lord, in the simplest possible manner, said to her,

‘Your brother shall rise again.’ He told the disciples that
Lazarus's sickness was not unto final death but for the glory of
God. He came there to raise him from the dead, and this is what
he is saying to Martha.
v. 24. Mary did not understand what he was saying. She, being
a student of the scriptures and a disciple of Christ, believed that
the dead would rise from the graves at the last day. And this is
what she declared when she said, ‘I know he will rise again in
the resurrection.’ She found comfort in this, as do all of God's
people (Psalm 16:9-11; Psalm 17:15; Job 19:25-27; Isa. 26:19;
Dan. 12:2).
vv. 25-26. Here is where we need to camp for awhile. Christ

replied, ‘I AM the resurrection and the life.’ ‘I AM the source,
cause, and fountain of eternal life, hence the cause of
resurrection.’ Because he is God, because he lives, because he
is our surety, righteousness, and redemption–we live! Because
in him dwells all the full, blessed life of God, then we are
complete in him. Because he lives, we live. Life and resurrection
is not only an experience Christ purchases and bestows, but he
is our life (Col. 3:4). We can no more die and perish than he
can. If one believes and is in Christ, though his body is in the
grave, he is not dead; he lives, for he is one with Christ. This is
one of the seven great ‘I AM's’ in John (John 6:35, 8:12, 10:9,
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11:25, 14:6, 15:5). It is by faith that Christ is received and

known. It is through faith in him that the believer rests and
receives all things (Rom. 4:20-25). The Lord turned Martha's
thoughts from doctrine to himself. The doctrines of salvation,
resurrection, and eternal life are understood ONLY in the light of
his person and work (1 John 5:20). Our Lord is the resurrection
and the life in person (John 1:3-4; 1 John 5:11). Do you believe
this?
v. 27. Martha's confession is similar to Peter's in Matt. 16:16

and the eunuch's in Acts 8:37. ‘Yes, Lord, it is a settled
conviction of my heart that thou art the Christ, the Son of God,
which, according to the scriptures, should come into the world’
(1 Tim. 1:15; Gal. 4:4-5; Luke 19:10; Rom. 10:9-10). The fact
that Martha wavered a little later (John 11:39) does not alter the
fact that she believed him. Peter had a similar experience in
Matt. 14:28-30. Our eyes are not always on Christ. Sometimes
we are turned in the direction of the dead flesh.
vv. 28-31. Evidently the Lord Jesus told Martha to tell Mary to
come out to Him, for she went back to the house and privately
told Mary that the Master had come to the town and was asking
for her. Mary arose quickly and went out to the place where
Martha had met with the Lord. When the mourners saw Mary
leave the house, they thought that she was going to the grave of
Lazarus; so they followed her.
v. 32. When Mary saw the Lord Jesus, she fell weeping at his
feet. Mary's faith, love, and devotion to Christ are so evident in
every account of her (Luke 10:39-42; John 12:2-3). While she
repeated what Martha had said, ‘Lord, if you had been here, my
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brother had not died,’ nevertheless, there she was at his feet in
love, reverence, and worship. Oh, that we might be found at all
times at his feet!
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Lazarus, come forth

John 11:33-44
vv. 33-34. The Lord Jesus saw Mary weeping at his feet. She
could say no more after her comment in Verse 32 – only weep!
He saw the Jews who were with her weeping, either through
sympathy or hypocritically. He thought of the sin of the creature,
which is the cause of sorrow and grief, and he groaned or was
deeply moved in the spirit. This shows again that our Lord had a
real human soul, subject to passions, though without sin (Heb.
4:15-16). As omniscient God, he knew where Lazarus lay; but
he asked them, ‘Where have you laid him?’
v. 35. As they were walking along to the grave, the Lord Jesus
wept. Who is to say what his thoughts were as they walked
along? He thought of Lazarus, of the grief of the sisters, of the
unbelief of the multitude, and even of the lack of faith upon the
part of his friends. Three times in the New Testament we read of
our Lord's weeping (John 11:35; Luke 19:41; Heb. 5:7). Are his
tears not tears of pity and sympathy? And are his tears, not
always, somehow, connected with sin and unbelief?
vv. 36-38. The Jews did not understand the deeper cause of his
grief, but they concluded from his tears that he in truth did love
Lazarus. But some of them drew a worse conclusion and one
that questioned the character and claims of Christ. They said,
‘This is the man who opened the eyes of the blind. Why did he
not save his friend from death and heal him?’ This is much like
the mockery at the cross when they said, ‘He saved others;
himself he cannot save.’ They continually looked for ways to
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discredit and doubt him. His groaning in himself might indicate a

holy anger and indignation at the wickedness and malice of the
religious Jews. The body of Lazarus lay in a cave with a stone
over the entrance.
v. 39. Our Lord commanded them to roll away the stone. He

could have easily commanded the stone to roll away, but our
Lord avoids all theatrics and show and uses means to
accomplish his purposes. What an example of simplicity, power,
and authority! Martha, who was always ‘careful about many
things,’ probably thought he intended only to view the body (not
raise him) and therefore objected to having the stone rolled
away; for she said, ‘He has been dead four days and the smell
will be offensive.’ Can this be the same one who said earlier,
‘Even now, what you ask of God, God will give you?’ (John
11:22). Her faith certainly wavered at the prospect of opening
the tomb.
v. 40. Her objection was followed by his kind rebuke and

reminder of what he had said earlier. I'm sure someone told her
what he said in John 11:4 about Lazarus' illness not being unto
death but for the glory of God; also in John 11:23 he said, ‘Thy
brother shall rise again;’ and in John 11:25-26 he said, ‘I am the
resurrection and the life; he that believeth in me shall never die;
do you believe this?’ All of this is summarized in these words, ‘If
you would believe, you would see the glory of God.’ The
performing of this miracle did not depend on Martha's exercise
of faith; Christ intended to raise Lazarus for his glory. What he is
saying to Martha is that if she would get her eyes off the corpse
and the flesh and rivet her attention on Christ, trusting Him,
believing Him, she would see the greater glory of God revealed
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in Christ. Faith sees in him the power and the wisdom of God
and rejoices (John 11:4; Psalm 63:1-2; 2 Cor. 4:6).
vv. 41-42. After they had rolled away the stone, our Lord lifted
up his eyes (the throne of God being in heaven, John 17:1). He
said, ‘Father’ (not ‘our Father,’ for God is his Father in a unique
sense, John 1:14, John 3:16) ‘I thank thee that thou hast heard
me.’ He refers not only to this matter of raising Lazarus but to
the fact the Father always hears Him, for they are one in all
things. The Father wills what the Son wills, and the Son wills
nothing but what the Father wills. So then it is impossible that
the Father should not hear and grant the will of the Son. His
prayer was for the benefit of the people who stood by, that they
might believe Christ and believe that the Father sent Christ. For
if the Father had not sent Jesus, he would not be the Christ and
the Father would not hear him in anything. All of this was full
proof and evidence of his person and divine work.
vv. 43-44. He called Lazarus by name to distinguish him from

the rest of the dead. ‘Lazarus, come forth.’ It was the voice of
Christ our Lord that brought forth the dead. It is his word and
power which give life to those who are spiritually dead and to
those who are physically dead (John 4:25-29; Eph. 2:1; 1
Thess. 4:16-17). It was the custom to wrap the dead in strips of
linen with a napkin about the face (John 19:40). So Lazarus
came forth as they had laid him in the tomb. Our Lord said,
‘Unwind the cloth and set him at liberty to go to his house.’ The
glory of God, the revelation of his power, love, and redemption,
were there for all to see. God was in Christ reconciling the world
to himself; God was in Christ having mercy on the helpless; God
was in Christ giving life to the dead. Believe in him!
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There are two ways in which the Lord Jesus is to his people the
resurrection and the life: in purchasing our redemption from the
wages of sin by paying himself the full price that divine justice
demanded, and by making us one with himself, who is the very
life of all being (John 14:6; John 17:21). The believer is in Christ
by the choice of the Father, by the headship and redemptive
work of the Son, and by a living union. So as he lives, we live;
and this experience of Lazarus will someday be ours when the
Lord Jesus brings us forth from the grave to die no more (1 Cor.
15:42-49).
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Christ our substitute

John 11:45-57
The miracle of the resurrection of Lazarus from the dead

strengthened the faith of Mary, Martha, and the disciples,
increased the hatred and bitterness of the Jewish leaders who
plotted his death, caused many of the Jews to believe on Him,
and caused much talk and excitement in Jerusalem among the
Passover crowds.
v. 45. These Jews had come to the house to comfort the sisters:
and, accompanying them to the grave with the Lord, they saw
the things which the Lord had done and truly believed on him to
be the Messiah. What Christ said to the Pharisees in John
10:37-38 certainly applied to them; they judged his claims to be
valid by the works which he did.
v. 46. But some who witnessed the miracle were more hardened
with malice and envy and ran immediately to the Pharisees in
Jerusalem to accuse him and to further stir up their anger. While
some believed because of what they heard and saw, others
were hardened in their unbelief. This is experienced where the
gospel is preached (2 Cor. 2:14-16; Acts 28:24).
vv. 47-48. The Pharisees called together a council of the

Sadducees, the Pharisees, and the chief priests, which went
under the name of the Sanhedrin. Caiaphas, the high priest, the
president of the court, was among them. The question to
consider concerned this man, Jesus of Nazareth. ‘What can we
do, for this fellow is performing many miracles? If we don't do
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something to do away with Him, everyone will believe on him as

the political Messiah: and the Romans, hearing about this new
Jewish king, will come with their armies (for the Romans will
look upon this as a threat to Caesar) and destroy our temple,
our religion, our offices, and our city.’ They feared the loss also
of what little power, authority, and distinction they had as Jewish
leaders.
vv. 49-50. Caiaphas, the high priest, spoke up and said, ‘You
are a group of ignorant fools to sit disputing and arguing about
this fellow Jesus. What is to be done is quite obvious. Kill this
man without further ado. It matters not who he is nor what he
does nor what is lawful or right. It is reasonable and sensible for
this man to die, innocent or not, that the whole nation be not
destroyed. Follow Jesus and the nation perishes; put Jesus to
death and the nation will be saved.’
vv. 51-52. Caiaphas spoke from his own wicked heart, but the
Spirit of God preached the glorious gospel of substitution and
redemption through him. He occupied the office of high priest
between God and the people, though himself a wicked man;
and without becoming aware of it, the villain became a prophet
to declare the substitutionary work of our Lord. Yes, indeed! The
Lord Jesus would die for the ‘holy nation,’ the ‘chosen
generation,’ the ‘Israel of God’ (Rom. 11:26), and for all
believers in every tribe and nation (Isa. 53:4-6, 10-12). He died
that we might not die (John 10:14-16; 1 John 2:2). It is true that
if the Lord Jesus does not die, we shall die eternally. The Son of
man MUST be lifted up. Two words must be learned if we are to
understand the gospel– substitution and satisfaction! Christ, our
substitute, endured the wrath, punishment, and guilt of our sins
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before the law and justice of God. He made full and complete
atonement and satisfaction for all the sins of all believers before
God, in order that God may be both just and Justifier (Rom.
3:26). Therefore, being justified, we have peace with God.
Christ died and lives eternally; therefore, we shall not die but
shall live eternally with him.
v. 53. These men had met and discussed this before; but now
upon the word of the high priest, they were more intent than
ever to put him to death. The high priest had satisfied their
consciences.
v. 54. Our Lord, knowing that the time designated in God's

eternal plan for his death had not fully arrived, no longer walked
about openly from place to place among the Jews but departed
to the country near the desert to a city called Ephraim, a small
out-of-the-way place.
v. 55. This was the fourth Passover from Christ's entrance into
his public ministry and the last he ate with his disciples. This
was also the last Passover; for Christ, by his sacrifice, put an
end to this and all other ceremonial observances (Heb. 10:9-
14). Many of the Jews went up early to the Passover to cleanse
or purify themselves and be ready to observe the Passover
(Exod. 19: 10-15; Num. 9:9-14: John 18:28).
vv. 56-57. The country people who had heard of him (or had
seen him and heard him preach) began to inquire of his
whereabouts. ‘Will he come to Jerusalem?’ Some asked out of
curiosity to see and hear Him, others wanted to see his
miracles, and perhaps some were interested in him and what he
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had to say. But the chief priests and Pharisees had one thing in
mind – to arrest him and put him to death. They issued orders to
all that if any man saw him or knew where he was, he was to
report to them, that they might take him.
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Worshipping at his feet

John 12:1-13
vv. 1-2. Six days before the final Passover our Lord Jesus came
again to Bethany, the town of Martha, Mary, and Lazarus. They
made a special supper for him. Martha, who was always a busy,
active woman, served the Lord and the guests. Lazarus, who
had been raised from the dead, sat at the table with Christ and
the others.
v. 3. Then Mary, who was usually at the feet of Christ (Luke

10:39), took a pound of very costly and fragrant ointment,
anointed his feet, and wiped them with her hair. The house was
literally filled with the fragrance of the ointment. Several things
about Mary stand out strongly:
1. Her love and devotion for Christ,

2. Her gratitude to him for raising her brother,
3. Her humility in wiping his feet with her hair, and
4. Her generosity in anointing his feet with the entire
box of ointment.
Her love and gratitude produced her humility and generosity! To

whom much is given and forgiven, he will give, forgive, and love
much.
vv. 4-6. Then Judas Iscariot, who had no love for Christ, but
rather was a hypocrite and a covetous person, said, ‘Why was
not this ointment sold for three hundred pence and given to the
poor?’ Judas did not care for the poor; he was interested in
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money and material things. What he really had in mind was that
Mary should sell the ointment and give the money to him as the
treasurer of the twelve. Of course, he could not suggest his real
thoughts; so he tried to impress the Lord and the others with his
piety and concern for the poor.
v. 7. Our Lord came to Mary's defense. ‘Leave her alone; she

has anointed my body in advance or to prepare me for burial.’
Mary was perhaps our Lord's best listener. She often sat at his
feet and heard his words. She listened and said very little. She
felt that his death was near; and she took this opportunity to
anoint him for that day, fearing that if the Pharisees laid hold on
Him, she would never be able to anoint him (Matt. 26:12; Mark
16:1-3). If, as some suggest, Mary did not know what she did,
then the Spirit of God led her to do it; for Christ added a
beautiful promise (Matt. 26:13; Mark 14:9).
v. 8. ‘There will always be poor people in the church and in the

world for you to care and provide for; but in the flesh I will not be
with you very long, and you will not have these opportunities to
show your love and devotion to me so directly.’ However, in
these days it is clear that what we do for others in the name of
Christ is as if we did it unto him (Matt. 25:34-40).
v. 9. Multitudes of people who were coming to Jerusalem for the

Passover journeyed to Bethany, which was only two miles from
Jerusalem. It was reported that Jesus was there; but they came
to Bethany not so much to see Christ as to see Lazarus, whom
he had raised from the dead. How dull and dark is the
understanding of the natural man, who is more interested in the
curious than in the Creator, more interested in Lazarus than in
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the one who gave him life. How true that while miracles are a
witness of the deity and power of Christ, they do not begat
saving faith. This comes only by the Spirit of God and the word
of God (Luke 16:29-31). While it is said that many of these
people believed, they were like those in John 2:23-25 who were
impressed by the miracles which he performed (John 12:37-40).
vv. 10-11. The chief priests were not impressed but rather
angered because of the notoriety that Jesus had received and
because the people were flocking to him. They took counsel that
they might not only put Christ to death but Lazarus also! Their
hearts were totally hardened, and they wanted to remove him
and every trace of his ministry. If Christ and Lazarus were both
dead, all of this would soon be forgotten or be more easily
denied.
vv. 12-13. On the next day, when the people who had gathered
there for the Passover heard that Jesus was on his way into the
city, they took palm branches and went forth to meet him. Palm
branches were a sign of great joy and victory; so they carried
these branches to spread before the King Messiah, who was
about to make his public entrance into Jerusalem. This is what
they had in mind as they shouted, ‘Hosanna, blessed is the King
of Israel that cometh in the name of the Lord.’ The Passover
was at hand, in commemoration of the deliverance from the
bondage of Egypt. These Jews wanted to be delivered from the
Roman rule, which would take a mighty deliverer like Moses.
Jesus of Nazareth had demonstrated his extraordinary power in
raising Lazarus from the dead; therefore, it appeared that their
deliverer had come and the reestablishment of David's kingdom
would now become a reality.
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They had no understanding at all of his true Person and work,

no understanding of the spiritual meaning of the Passover or the
true kingdom of the Messiah. They knew nothing of sin,
salvation, or substitution but were only concerned with earthly
expectations and the reestablishment of Israel as a nation of
power and prominence. It was not freedom from sin and
acceptance by God, which they wanted, but freedom from
Rome and worldly position. This was what they saw in Jesus
and why they believed. This same crowd, which cried,
‘Hosanna,’ later cried, ‘Crucify him; we have no king but Caesar;
we will not have this man reign over us!’ Much of today's religion
follows the same pattern and program – earthly ease, position,
and possessions.
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Behold, thy king cometh

John 12:14-26
vv. 14-15. John simply states that Christ found a young ass on
which to ride into Jerusalem. ‘He found it’ because he directed
his disciples where to find it (Luke 19: 29-35). What he did was
a clear fulfillment of the prophecy of Zechariah 9:9, and the
people and their leaders should have understood it. The
daughter of Zion (people of Jerusalem) is told that their spiritual
Messiah, the one who will open a fountain for sin and
uncleanness (Zech. 13:1), has come. To emphasize the
peaceful character of his coming and his reign, he is mounted
on the colt of an ass. He comes as the Lamb of God, the Prince
of Peace, not as a war-lord. The King is meek, lowly, gentle;
and he brings salvation (Luke 19:10; 1 Tim. 1:15). The Lord
publicly placed himself prominently before the people of Israel
by fulfilling all of the Old Testament prophecies. He
demonstrated that he was none other than Israel's true King.
They rejected him (Isa. 53:1-3; John 1:11)! He was making it
perfectly clear that he was the Messiah but that his kingdom
was ‘not of this world.’
v. 16. John confesses his own ignorance and that of the other
disciples. They saw Christ riding into Jerusalem on the ass, the
people scattering the palm branches and their clothes before
Him, crying, ‘Hosanna to the King of Israel;’ but to what purpose
this was done and what prophecies were fulfilled they
understood not; for, like the others, they thought of the Messiah
as a Jewish ruler. But after Christ died and rose again, they
began to remember his words concerning these things and why
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they were done, as Peter clearly preached at Pentecost (Acts

2:32-36).
vv. 17-18. The chief reason for all this acclaim and great
welcome by the people in Jerusalem was that they had heard
directly from a number of witnesses (who were with him when
he raised Lazarus) that he had indeed raised a man who had
been dead four days. Jarius' daughter had just died, and the
widow's son was not yet buried when he was raised; but
Lazarus they knew had been buried for four days! It made a
strong impact on the people, so they were ready to make him
King.
v. 19. The more radical Pharisees said to the reluctant party,

‘You gain nothing by your delays and by suffering this man
Jesus to continue. Something must be done now or it will be too
late. The world (or the public in general) has gone (away from
us) after him.’ It is not enough just to turn his followers out of the
synagogue; he must be killed.
vv. 20-22. There were certain Greeks or Gentiles, who were

commonly called proselytes (uncircumcised converts to the
religion of the Jews), who came to Jerusalem to worship at the
feast (Acts 8:27). These Gentiles had given up their idols and
worshipped the one God – the God of Israel. These people were
allowed to come to the temple as far as the court of the Gentiles
(Isa. 56:6-7; 1 Kings 8:41-42). These men, being Gentiles, did
not feel at liberty to approach the Lord Jesus; so they told Phillip
that they wished to see the Lord. This request presented
problems to Phillip. Would not the Lord invite not only the wrath
of the Pharisees but also the wrath of all the Jewish people if he
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visited with these Gentiles? But has not the Lord spoken of
‘other sheep, which were not of this fold’? The problem being
too great for Phillip, he consulted with Andrew; and they both
placed the request before the Lord Jesus.
v. 23. It would seem to most that the Lord Jesus did not reveal
to the disciples whether the Greeks should be given an
audience with him or not. But he most certainly declared that the
only way that any man, Jew or Greek, may approach Him, be
accepted, and see his glory is for the Son of Man ‘to be
glorified.’ He must die, rise from the dead, ascend to heaven,
and serve as our Mediator. His gospel would be preached to
Gentiles as well as to Jews, and all nations would come to God
by him. The Gentiles must, ‘see Him’ as Redeemer of sinners,
not as this curious multitude saw Him, a Jewish King Messiah.
v. 24. Consider ordinary farming. The grain of wheat must first

be buried and lose its form before it springs up again and bears
fruit. So it is with the Son of Man. He must be crucified for sin,
buried, and rise again that the law might be honored, the justice
of God might be satisfied, and there might be a gospel of life. If
he does not die (like the corn of wheat), he abides alone with no
people, no fruit! Without his blood and death, there is no
remission of sin. But his death will be productive of much fruit
from every tribe, kindred, and nation.
v. 25. So it is with those who would be disciples of Christ. If we

hold to, protect, and shield this life from being crucified and
buried with Christ, if we refuse to be identified with him in truth,
suffering for the gospel even to death, we shall lose our souls.
But if (like the farmer who in faith cast his wheat into the ground,
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believing in the future harvest) we cast our lives, hope, and

future to Christ, with Christ, and for Christ (caring not for worldly
security, comfort, nor praise), we shall live forever! (2 Tim. 1:8-
12.)
v. 26. ‘If any man is willing to be my disciple (bondslave), let him

follow me all the way! When the issue is between me and my
gospel on the one hand, and whatever has been nearest and
dearest to him (father, mother, family, the world, his own life) on
the other hand, my servant will follow me’ (Matt. 10: 37-39; Matt.
16:24-26). ‘Where I am,’ in the love of the Father, accepted and
exalted, seated at his right hand, ‘there shall my servant be.’
‘The Father who loves me will honor those who honor me.’
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Now is the judgment of this world

John 12:27-36
v. 27. ‘Now is my soul troubled.’ The scriptures say, ‘He made

his soul an offering for sin’ (Isa. 53:10). Our Lord was in a
human body, and his human soul was troubled at the judgment
for sin and the wrath of God that was about to fall upon him for
the sins of his people, which he bore. This agony and conflict
was fully experienced and expressed in the garden (Luke 22:42-
44). ‘What shall I say? Father, save me from this hour’? This
question was posed in order to declare and confirm again his
purpose in coming to earth and his eternal will to redeem a
people. Shall I put forth a petition to my Father to deliver me
from the suffering, shame, and judgment of the cross? Certainly
not! For this cause he came to the earth; for this cause he came
to this hour; it was fixed in the covenant of grace; and Christ, as
our surety, agreed to it. He will lay down his life willingly; and
rather than seek to avoid the cross, he will put forth the following
petition, ‘Father, glorify thy name!’
v. 28. ‘Father, glorify thy name.’ Glorify thy attributes in me and

the work of redemption I have undertaken according to thy will.
In purposing to save a people from Adam's fallen race, in giving
the beloved Son to be made of a woman and made under the
law, in bruising him on the tree, the eternal God glorifies the
perfections of his nature. His love, his mercy, his truth, his
justice and righteousness, and his power and wisdom are all
manifested and glorified (Rom. 3:23-26; Rom. 1:16-17; Psalm
85:10). Again the voice came from heaven (as at his baptism
and transfiguration) saying, ‘I have both glorified it’ in the
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incarnation of the Son, in the Son's ministry and perfect

obedience, and ‘I will glorify it again,’ by supporting the Son in
death, by raising him from the dead and exalting him at my right
hand, and in calling out a people for his glory (Phil. 2:6-11).
v. 29. Just as in the case of Paul's experience on the road to

Damascus, those who were with Him, though hearing a sound,
failed to hear the distinct words (Acts 9:7; Acts 22:9). Many of
the people who stood near Christ when the Father spoke said,
‘It thundered.’ Others, however, were willing to admit that they
heard a voice and said, ‘An angel spoke to him.’
v. 30. Our Lord said to the people that stood by and were
disputing over what they had just heard from heaven (whether
thunder, the voice of God, or the voice of an angel), ‘This voice
came not for my sake only, but for your sakes.’ Not only
extraordinary miracles and been performed before their eyes,
such as blind men seeing and dead men brought to life, but with
their ears they had heard the voice of God speaking to him. Yet
natural men do not see, hear, nor understand the grace of God
nor the person and work of Christ (John 5:40-44; 1 Cor. 2:9-10;
Matt. 13:13-16).
v. 31. Our Lord says, ‘now is the judgment of this world’ (Acts
17:30-31). The Jewish nation, having the law, the prophets, and
the types, nevertheless rejected their Messiah and are brought
under judgment and their place removed. The world knew him
not and, consenting to his death, have this sin laid upon all
unbelievers (John 3:36). The sins of all believers of all
generations are judged and paid for by Christ (Rom. 8:1, 33-34),
and the prince of this world (Satan) is cast down. Satan had a
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dominion over mankind by the fall of Adam, keeping the greater

part of the world in idolatry and darkness (Eph. 2:2-3). He is not
by any right the prince of this world, but by God's permission he
exercises his evil power and boasts himself to be a king (Luke
4:6-7). His doom, destruction, and defeat are now accomplished
(Gen. 3:15). Men and women of all nations, tongues, and tribes
are redeemed in Christ.
vv. 32-33. Our Lord is revealing that he would be ‘lifted up from

the earth’ on a cross, ‘as Moses lifted up the brazen serpent.’
His death would be public, violent, and expressive of his
mediation between God and men, being lifted up between
heaven and earth (1 Tim. 2:5-6). By means, of his crucifixion,
resurrection, ascension, and exaltation the Lord Jesus redeems,
justifies, and calls to himself all of God's elect from every age
and nation. He redeems them to God by his blood and draws
them to himself by his Spirit and word. Our Lord is not the
Saviour of the Jews only, but the Saviour of the world (John
10:16; John 1:29; 1 John 2:2).
v. 34. The people referred to prophecies in the Old Testament

which said that the Christ is a Priest forever (Psalm 110:4),
Christ is King over an everlasting kingdom which shall not be
destroyed (Dan. 7:14), and, as the son of David, he would reign
upon David's throne. They could not reconcile these things with
Christ's talk of rejection, shame, and death. The reason was
they were talking of and looking for an earthly kingdom with a
Jewish king. They knew nothing of the Messiah's spiritual work
of redemption nor of his eternal kingdom in the new heaven and
upon a new earth. They had no understanding of their
priesthood, tabernacle, or sacrifices. They knew nothing of the
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character of God nor their own sinfulness (John 8:19, 41-44).

They asked, ‘Who is this son of man you say must be lifted up?’
The true Messiah will live and reign, so who is this son of man
that you say must die? The term ‘son of man’ occurs at least
eighty times in the gospels.
vv. 35-36. Christ is the light; the gospel he preached is the light;
the revelation of his divine person and work is the light. ‘Yet a
little while the light is with you.’ Soon he would be gone back to
the Father, judicial blindness would come upon Israel, and
physical death would soon come to them all. Walk in the light of
revelation, receive the word preached, believe the Messiah, and
seek the Lord in truth, that you may be children of God. Days of
grace, light, and the preaching of Christ come to many in this
world who ought to take advantage of this blessing. The
darkness of old age, senility, gospel-hardening, false religion,
and false refuges leave a man only to stumble about in
confusion. Our Lord then departed from them and did hide
himself, leaving them to their thoughts. ‘He that hath ears to
hear, let him hear.’
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Israel's unbelief
John 12:37-50
v. 37. The response of the people to Christ was unbelief!

Though he openly performed the most convincing miracles
before them (such as feeding thousands miraculously, giving
sight to the blind, raising the dead), the great majority did not
believe him to be the Messiah. This clearly indicates the nature
of man's sin; it is so complete and deeply rooted that the most
convincing arguments and miracles will not bring a person to
believe in Christ without the regenerating and efficacious work
of the Holy Spirit and the word of God (Luke 16:27-31).
v. 38. Israel's rejection of Christ did not defeat God's purpose

(Rom. 3: 1:3). Their unbelief fulfilled what was written of them in
Isaiah 53. While the guilt and responsibility for their unbelief lay
entirely upon them, their rejection of Christ led to the cross and
the fulfillment of God's eternal purpose (Acts 2:22-23; Acts 4:26-
28). Isaiah's complaint was delivered against the people of his
time; but he chiefly wrote concerning the people of the days of
the Messiah, for the whole chapter is a prophecy of the
Messiah. The ‘arm of the Lord’ is the Lord Jesus Christ who is
the gospel and the power of God unto salvation (1 Cor. 2:8-14).
vv. 39-41. This quotation is from Isaiah 6:9-10 and is quoted five
other times in the New Testament (Matt. 13:14-15; Mark 4:12;
Luke 8:10; Acts 28:26-27; Rom. 11:8). Any effort to change the
clear meaning of this text in order to bring it into harmony with
one's own theology is inexcusable. God determined to leave
them to the blindness and hardness of their hearts and to deny
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them his grace, which alone can bring men to repentance and
faith (Rom. 9:11-18). Whether one says, ‘They would not
believe,’ or, ‘They could not believe,’ makes no difference; for
men by nature will not come to Christ (John 5:40); and they
cannot come to Christ unless God is pleased in grace to call
them, teach them, and reveal to them his redemptive glory in
Christ (John 6:44-45). In withholding light, truth, and heart
illumination, it is said that ‘He hath blinded their eyes and
hardened their hearts’ (Isa. 45:5-7). Isaiah's sight of God's glory
is described in Isa. 6:1. It was Jehovah whom Isaiah saw, who
is Christ Jesus. He recorded faithfully what he saw.
vv. 42-43. When it is said that these men believed on Him, we

must not understand that they believed with true saving faith; for
had they truly believed in heart that Jesus was the Christ, they
would have confessed Him, followed Him, and been willing to
suffer with him (1 Thess. 1:4-10; Rom. 10:9-10). Evidently, like
Nicodemus, they were impressed by the miracles, which he did
and by the words which he spoke; for many of these men were
well versed in the scriptures. But they feared excommunication
from the religious community; and they loved the respect, honor,
and praise which their offices brought to them. They were not
concerned for the glory, honor, and praise of God.
v. 44. ‘He who believes in me,’ Christ said, ‘does not exclusively
believe in me, but believes also in the Father who sent me.’
Receiving Christ means receiving the Father (John 13:20).
Knowing Christ means knowing the Father (John 17:3; Matt.
11:27). Loving Christ and coming to Christ means loving and
coming to the Father (John 14:6). Christ and the Father are one
(John 10:30).
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v. 45. Many saw Christ who never saw the Father, for they saw
Christ as a mere man. But whoever sees Christ with an eye of
faith as surety of the covenant, as the righteousness of God in
obedience, and as the perfect sacrifice and sin offering (which
enables God to be both just and justifier of them that believe,
Rom. 3:24-26) sees the Father. He sees the glory of God, the
wisdom and power of God, and he sees the redemptive will of
God –all in Christ (Heb. 10:9-17).
v. 46. The elect of God, while in a state of unbelief, are in

darkness even as others (Eph. 2:1-3). When God is pleased to
reveal Christ to them, they are enlightened (2 Cor. 4:3-6); they
are no longer in darkness, for Christ is the light. In Christ and by
Christ they see the glory, the grace, and the invisible realities of
redemption.
v. 47. Men may hear the gospel of Christ and understand what
is being said, yet not believe it. Though faith comes by hearing,
it does not come to all who hear with the natural ear. Some
receive no profit by hearing, but rather reject and deny truth. ‘I
do not judge the unbeliever now’ (he will later), for Christ came
not to condemn the world (it was already condemned, John
3:17-18); but he came at this time to save sinners. Christ will
leave them to another day when righteous judgment will take
place (John 5:22).
v. 48. Those who reject Christ as the Messiah and who refuse
the truth of the gospel of his grace will be judged. Though Christ
does not judge him now, let none think that he will escape; for
the words of Christ declared by the prophets, by Christ himself,
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and by the apostles and other faithful ministers shall rise up in

the judgment against all who did not believe (Mark 16:15-16).
v. 49. He spoke not as a man separate from the Father. His

gospel was not human, but divine. He came from the Father and
spoke the words of the Father (John 14:10). Therefore, a
rejection of his words is a rejection of God.
v. 50. His commandment here is not the law, which cannot give
life, but the gospel, which is the power of God unto salvation.
The way to life is to hear and believe his gospel. Therefore, ‘as
the Father said to me I have spoken.’ You will do well to hear
the gospel, believe, and live (John 5:24).
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Christ washes the disciples' feet

John 13:1-17
v. 1. This was the fourth Passover our Lord kept after he

entered his public ministry – and the last; ‘for Christ our
Passover is sacrificed for us’ (1 Cor. 5:7; Heb. 10:1-14). Every
Passover lamb slain had been a type of Christ, the Lamb of
God. No more need for pictures and patterns when ‘the Lamb of
God’ has died. Christ knew that ‘his hour,’ to which he had
referred so frequently, had come. He came into the world to
redeem his people through his perfect life and death. He would
soon accomplish that death and return to the Father to be
seated as the victorious Mediator on God's right hand (Heb. 1:1-
3). Having loved his own (his sheep, his elect) with an
everlasting, unchangeable love, he loved them continually,
forever, even to death and forever.
v. 2. Many believe that the incident occurred before the supper

and not after the supper had ended, for it was the custom to
have a servant to wash the dusty feet of the guests as they
entered the house. However, whether before or during the meal,
we do know that Judas had already made arrangements with
the priests to betray the Son of God for thirty pieces of silver.
v. 3. These words express the omniscience, omnipotence, and

oneness of Jesus Christ with the Father. He knows all things.
He knew that the Father in covenant purpose had given all
blessings, all power and authority, all persons and things, and
all grace and glory into his hands (John 3:35: Heb. 2:8; Eph.
1:3). He knew that the Father had sent him to accomplish the
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redemption of a people, that he would be victorious and return

triumphantly to glory (Psalm 24).
vv. 4-5. The washing of feet was the lowest servile work and
was done by the least in the house. Yet the eternal King of glory
rose from his seat of honor, laid aside his robe, wrapped himself
in a large towel, and began to wash, tenderly and carefully, the
dusty feet of each disciple. This task was never performed by
superiors, but by inferiors to superiors, as by a wife to her
husband or a servant to his master. This is why we find Peter
objecting to such an act by his Master.
v. 6. After having washed the feet of some of the disciples, he

came to Simon Peter, who out of reverence to Christ, asked,
surprised and astonished, ‘Lord, dost thou wash my feet?’ Peter
knew himself to be a sinful man (Luke 5:8), and he had
confessed Christ to be the Son of God. He thought it too far
below the dignity and character of his Lord to wash the feet of
such a worthless creature as he was.
v. 7. Peter knew what Christ was doing. As a common servant

he was washing the feet of his disciples, but Peter did not know
the meaning and teaching of the act. Christ said to him, ‘You do
not understand now, but someday you will’ (John 16:12). How
we need to learn to wait upon the Lord's own time to make
spiritual truth clear to us, meanwhile patiently submitting to his
word and will!
v. 8. Peter ought to have been satisfied with the Lord's reply and
submitted to him; but while he spoke first out of modesty and
humility, he now spoke rashly and said, ‘You shall never wash
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my feet.’ The Lord replied, ‘If I wash thee not, you have no part
with me in redemption or in the kingdom of God.’ Christ is not
speaking here of this simple act of washing Peter's feet, but he
refers to the washing of regeneration and the cleansing in his
precious blood. Unless a man is washed, cleansed, and purged
from sin by the precious blood of Christ, he can have no part
with Christ in glory (1 John 1:7; 1 Peter 1:18-19).
v. 9. Peter, convinced of his error, fearful of losing the hope he

held in Christ, and conscious of his sins, says, ‘Lord, don't just
wash my feet, but wash my hands and my head.’ He knew that
he not only had walked in sin but had done evil and thought evil.
v. 10. The Lord replied, ‘He that is washed’ (that is, the person
who is regenerated by the Spirit of God, called to faith in Christ,
and washed in the blood of the Lamb) ‘does not need to be
washed again.’ By one sacrifice and offering, Christ has
cleansed, sanctified, and perfected all for whom he died. ‘They
are clean every whit,’ all over within and without (Heb. 10:10-14;
Col. 1:21-22). He only needs to have his feet washed. The
reference is to people who have been to the bath and are clean
all over and have no need to wash again except their feet, which
may contact dust and dirt in coming from the bath. The believer
is washed clean in Christ, and he needs not to be justified
again; but he needs daily forgiveness and cleansing as he walks
through this world. He needs constantly to be repenting and
coming to Christ for forgiveness (1 John 1:9; 1 John 2:1-2). ‘You
are clean, washed and justified by my blood, but not all of you,’
for the hypocrite Judas was among them.
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v. 11. The Lord Jesus knew that Judas did not believe and
would betray him; therefore, Judas was not redeemed nor
washed by the blood of Christ. His blood is effectual to the full
salvation of all for whom he died and was not offered in vain for
those who perish (Matt. 1:21; John l0:11; John 10:14-16; Isa.
53:11-12).
vv. 12-15. After he had washed their feet and put his robe back
on, he sat down and said, ‘Do you understand what I have done
to you?’ He had taught them the truth of substitution, of
cleansing from sin by his blood before God, of justification, and
of the need for daily cleansing and forgiveness. Now he would
teach them from the same act to behave in sincere and genuine
humility and condescension to one another. ‘You call me Lord
and Master and you speak the truth, for I am King of kings and
Lord of lords. If I, your Lord and Master, have not shunned the
lowest service and the meanest task in my love for you and my
willingness to serve the greater glory of God and your good,
then you should follow my example and be willing to serve one
another in the lowest and simplest tasks and station.’
vv. 16-17. In Christ there is no great and small, no important

and unimportant, but only sinners saved by his grace. We are all
brethren! The servant is not greater than his Lord; and if our
Lord is willing to humble himself, shall we not do likewise?
Happy are ye if you know this glorious truth by experience and
perform the doing of it (Phil. 2:5-11; Mark 9:33-35; 10:42-45).
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Judas, the betrayer

John 13:18-30
v. 18. The Lord Jesus refers again to what he said in Verse 11,
‘Ye are not all clean.’ When he spoke of the washing of
regeneration, the redemption and forgiveness through his blood,
and the daily cleansing, humility, and devotion of true believers
to their Master and to one another, he spoke not of Judas, who
was a hypocrite and would soon betray him. ‘I know whom I
have chosen’ to salvation, eternal life, and perseverance in the
way of God. The betrayal of Judas is the fulfillment of another
scripture written by David pertaining to the Messiah (Psalm
41:9; John 17:12; Psalm 109:7-8).
v. 19. Christ told them that one of them would betray him; and
he told them many other things, such as Peter's denial, all of
them forsaking Him, his death and resurrection, the world's
hatred and the persecution from the religious Jews, that when
all these things came to pass, they would believe that he is the
Messiah (John 16:1-3). He is the Lord God omniscient, who
knows and declares all things before they come to pass. Also,
one of the greatest proofs that Jesus is the Christ is the fact that
all Old Testament scriptures are fulfilled in him (Luke 24:27, 44-
47; 1 Cor. 15:1-4).
v. 20. ‘Truly, truly (you may be comforted and assured by this) I

have chosen you and have sent you forth in my name to preach
the gospel. You are my ambassadors and sent of me as my
Father hath sent me’ (John 20:21). Those who receive the
ministers of the gospel (chosen, called, and sent by Christ),
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those who believe and embrace their gospel, receive Christ in

whose name they come (2 Cor. 5:19-20). And those who
receive Christ as preached in the everlasting gospel, receive the
Father of Christ and partake of his grace.
v. 21. It is often said in scripture that our Lord groaned in

himself, that he was troubled in spirit (John 11:33), and that he
was a man of sorrows and acquainted with grief. All of this
shows him to be really man and to have a human soul. He was
made like his brethren and tempted as we are, yet without sin
(Heb. 2:16-18). He was grieved and troubled not by what would
happen to Him, but at the evil nature, betrayal, and blackness of
the crime Judas would commit. Also, up to this time, while he
had suggested that one who had shared his fellowship would
betray Him, he had not plainly said, ‘One of you shall betray
me.’ This greatly troubled him and would be a stunning blow to
them to realize that one of their own group would hand him over
to the authorities to be killed. The fall of a supposed friend and
disciple is always most difficult to bear. He was troubled as he
broke this news to them.
v. 22. All of the disciples, surprised and astonished, looked from

one to another, not having the slightest notion of whom he
spoke. Evidently, up to this point, Judas had behaved as well as
any of them and had shown as much zeal, enthusiasm, and
dedication as the rest. He had given no occasion for anyone to
suspect him more than any other, for they looked not on Judas
but on one another (Matt. 13:27-30). Only the Master can truly
discern the wheat from the tares (Matt. 7:22-23).
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vv. 23-25. To understand this ‘leaning on Jesus' bosom’ one

must understand the posture the Jews used at their meals. John
was not sitting in a chair leaning over on Christ, which would
have been too intimate and very uncomfortable. The Jews
reclined at meals; and John was nearest to Christ, reclining on
his side next to the Saviour. John does not refer to himself by
name but usually with the statement, ‘the disciple whom Jesus
loved’ (John 19:26, 20:2, 21:7, 20). Christ, as the Son of God
and the surety of his people, loves all his elect alike, not one
more than another. But as man, he had a particular affection for
John and admitted him near his person and more in his
confidence. David is said to be ‘a man after God's own heart’ in
this manner. Peter beckoned to John (who was so close to
Christ in fellowship and position) that he should ask the Lord of
whom he spoke. John, accordingly, presented the question,
‘Lord, who is it?’
vv. 26-28. Some say that the Lord whispered to John; for if he
had spoken out, the rest of the disciples would have known for
what purpose Judas left. ‘He it is to whom I give a morsel.’ So
after he dipped the bread, he gave it to Judas, saying unto him,
‘What you do, do quickly.’ Not one at the table, except John to
whom the clue was given, knew why the Lord said these words
to Judas.
v. 29. The disciples thought because Judas carried and cared

for the money as treasurer, that the Lord was sending him to
buy supplies or to give something to the poor. They had no idea
that Judas was the betrayer, whom Satan had entered and
possessed and who was going even now to make arrangements
with the priests to sell his Lord. Another reason he whispered
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only to John was to prevent any reprisal against Judas on the

part of the eleven. Had they known Judas' intentions, they no
doubt would have prevented him. Can you imagine what Peter
would have done? Consider his actions in the garden when he
would have defended the Lord. Judas must be allowed to do
what he did as he did it with no hindrance from the others.
v. 30. As soon as Judas received the sop, he left, fearing

discovery and fully motivated by Satan. ‘It was night,’ which was
a fitting time for such a dark deed.
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A commandment newly revealed

John 13:31-38
v. 31. Judas had gone out to do what Satan led him to do, what
his wicked heart designed to do, and what God determined
before to be done (Psalm 41:9; Psalm 109:8; Acts 1:20; John
6:70-71). Christ, now being alone with his true disciples, talked
more freely with them about his sufferings, death, and
ascension and instructs them about their future conduct and
behavior. ‘Now is the Son of man glorified;’ that is, the time has
come that the Son shall immediately be glorified by
accomplishing the work, which the Father gave him to do (John
17:1-4). By dying for his people, rising from the tomb, and
ascending to heaven, he is declared to be the Son of God with
all power and great glory (Psalm 24:7-10). ‘And God is glorified
in him.’ The glory of God is more greatly revealed in redemption
by Christ than anywhere else (Exod. 33:18-19); for hereby his
wisdom and power, his truth and faithfulness, his justice and
holiness, as well as his love, grace, and mercy are glorified
(Rom. 3:26; Psalm 85:10).
v. 32. If God be so greatly glorified in the Lord Jesus Christ and

his redemptive work (and this is an indisputable fact), as all the
attributes of God are so clearly manifested and exalted in Christ,
then the Father shall glorify the Son in himself and with himself.
He shall raise him from the grave, set him at his own right hand
(Heb. 1:6, 8, 13), give him all authority in heaven and earth
(Matt. 28:18), and give him a name above every name (Phil.
2:9-11). This the Father will do straightway or in a short time
(John 6:61-62). Jesus Christ is NOW King of kings and Lord of
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lords. His glory does not await the end of the world, but he is
glorified and has all preeminence.
v. 33. The disciples did not fully understand what the Lord was
teaching them, but they would later. He showed them that his
sufferings and shameful death were for the glory of God and to
accomplish his own eternal glory and purpose. He expresses
his affection and concern for them, as well as his understanding
of their weakness and failure to cope with his departure, by
calling them ‘little children.’ He would be with them only a few
days more; and they would seek him as those in distress and
confusion, not knowing what to do nor where to go. He said to
the Jews, ‘Where I go you cannot come (John 7:34); the
difference being that the unbelieving Jews, who died in unbelief,
could never come where he went. The disciples, though they
could not come now, would later come (John 14:2-3).
v. 34. This is certainly no new commandment in the sense that it

is only recently revealed, for we find it in the law of Moses (Lev.
19:18); and John said we had it from the beginning (2 John 5). It
is called new in that it is always new in the excellence of it. It is
more clearly explained than before, being set forth in the gospel
in a new manner. It is set forth in a new argument and example
– the love of our Lord Jesus Christ for us. ‘Love one another as I
have loved you.’ Love as brethren in the same family, children
of the same Father, forgiving and forbearing one another,
preferring one another, and love freely notwithstanding
weaknesses and imperfections. Christ loves all of his own
whether rich or poor, old or young, weak or strong, greater or
lesser, not in word only but in deed and truth.
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v. 35. Not only by God's grace and love shed abroad in your
hearts shall you know that God has done a work of grace in you,
but by this new heart, new nature, new attitude, and new
conduct toward others shall all men (even the world) know that
you are disciples of Christ. The distinguishing mark of a believer
is not an outward garb, nor peculiar talk, nor ‘holier-than-thou’
claims (as the Pharisees), but brotherly love. Love for Christ and
a genuine love for his people are the distinguishing characters
of a disciple (Eph. 4:32).
v. 36. Peter did not understand the Lord's words about his
death, burial, and ascension to the Father. He probably thought
Christ would go to some distant place; so he asked, ‘Lord,
whither goest thou?’ The Lord replied, ‘Where I go, you cannot
follow now, but you shall follow me hereafter.’ When Peter's
work is done, when God has accomplished his purpose through
him, when Peter's life on earth is over, he would certainly go to
be with his Lord (Mark 23:43; 2 Cor. 5:8; Phil. 1:23), as will all
believers.
v. 37. The Apostle was not satisfied to be still and accept the
words of the Master. He had a high opinion of his devotion to
Christ, of his courage in the face of the enemy, and of his
willingness to follow Christ even if it cost him his life; so he said,
‘I will lay down my life for you’ (Rom. 12:3).
v. 38. When Christ asked, ‘Will you lay down your life for my
sake?’ He was not questioning Peter's love and sincerity; for
Peter did later lay down his life for Christ. He must destroy
Peter's self-sufficiency and boasting, for Peter expressed this
confidence in himself several times (Matt. 26:33: Luke 22:33;
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John 13:37). Our strength is not in ourselves but in him. Left

alone, like Peter, we would all deny him. ‘Peter, the cock shall
not crow till you deny me three times’ (Matt. 26:69-75).
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I will come again

John 14:1-7
v. 1. The Saviour had told his disciples that one of them would
betray Him, that they would all be offended because of him
(Matt. 26:31), that he would go where they could not come at
this time, and that Peter would deny him. These things lay
heavily upon their hearts and greatly depressed their minds
(John 16:6). Now in the multitude of these thoughts of grief,
fear, and unbelief, our Lord comforts them and exhorts them to
exercise faith. The best way to get rid of heart depression and
fear is to believe God (1 Peter 5:6-7; Psalm 37:5). ‘You do
believe in God; you put your trust in God.’ He says, ‘Believe also
in me.’ ‘For I and the Father are one. I am of the same nature
and essence with him.’ The Saviour knew that their faith in him
as Messiah, Mediator, and God-man was yet weak; so he
exhorts them to exercise faith in him. ‘You have nothing to fear
nor to be troubled about. As your Mediator and Redeemer, 1 will
take care of all your concerns’ (Col. 2:9-10; Rom. 9:33).
v. 2. The Lord Jesus now assures them that his going away to
the Father's house is not a permanent separation; but the
purpose of his coming into the world, dying on the cross, and
ascending to the Father was to effect a perfect, permanent
reunion with all of his elect. He would have them cease to think
of an earthly kingdom and think of a spiritual, heavenly kingdom
(Eph. 1:9-10). The Father's house is not one palace but many
dwelling places. The word ‘mansion’ does not indicate different
degrees of glory; for all saints are loved with the same love,
bought with the same price, and are equally the sons of God.
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Their glory will be the same. ‘Many mansions’ denotes

sufficiency of room. ‘It is certain; it is my purpose and mission to
go to the cross, to the tomb, and to glory to prepare a place for
you. If this were not true, I would have told you.’ Christ prepares
us for the place, and he prepares the place for us.
v. 3. Rather than using the word ‘if,’ many writers prefer the
word ‘when.’ ‘And when I go and prepare a place for you, I will
come again.’ There is no uncertainty connected with our Lord's
purpose. This is the third reason he gives for rejoicing and
peace of heart. Believe in me, I go to prepare a place and you,
and I will return for you and receive you unto myself. ‘I will come
again, for you, either by your death or in person the second time
to take you with me to heaven, that where I am eternally in glory
and perfection, there you will be also.’ Redemption is through
Christ, salvation is IN Christ, and heaven is to be with Christ (2
Cor. 5:6-8; Phil. 1:21-23).
vv. 4-5. The Lord had told them again and again that he must
die, that he must be buried and rise again, that he must go to
the Father. ‘I go to my Father and to your Father.’ In these
verses he talked of the Father's house; he had also told them
that by faith in him they would have eternal life and glory. ‘You
know where I go and you know that the way there is by faith in
me.’ Though they had heard him speak often of these things,
and they knew him to speak the truth, yet their knowledge was
imperfect, and they were filled with anxiety and questions.
Thomas, whether speaking for himself or for them all, blurted
out, ‘Lord, we don't even know where you are going, so how can
we know the way?’
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v. 6. This is one of the seven great ‘I am's’ of John's gospel.

(John 6:48) ‘I am the bread of life.’ (John 8:12) ‘I am the light of
the world.’ (John 10:9) ‘I am the door.’ (John 10:11) ‘I am the
good shepherd.’ (John 11:25) ‘I am the resurrection and the life.’
(John 14:6) ‘I am the way, the truth, and the life.’ (John 15:1) ‘I
am the true vine.’
He is saying to the disciples that he is the way to God. He does

not merely show us the way by example, he is not merely a
prophet to teach us the way, nor does he merely guide us in the
way by strong help and assistance – he is himself the way! He
is the way from God to men in that all divine blessings come
from the Father through the Son (Eph. 1:3). He is the way from
man to God in that he is our righteousness, our High Priest, and
our sin offering. By his holy life he honored the law of God, and
by his death he enabled God to be just and justify those who
believe (Rom. 3:25-26; Heb. 10:9-22).
He is the truth itself. He is not only the true God and true
man, but he is truth itself; he is the sum and substance of all the
truth of the gospel, of all the types and shadows; and he is the
true way in, opposition to every false way. Pilate asked, ‘What is
truth?’ Our Lord answers here, ‘I am the truth.’
He is the life. Christ speaks of life as opposed to death – all
death and all kinds of death. He has life in himself (John 1:4;
John 5:26). He is the source and giver of life for his own (John
6:33; John 10:28). He is the light of life, the word of life, and he
came that we might have life. Since men in Adam lost the way
to God (your sins have separated you and your God), lost the
truth of God (let God be true and every man a liar), and lost the
life of God (for in Adam all died), no man can come to God,
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know God, nor live before God except in Christ. Christ Jesus is
the only way of access to God (Acts 4:12; 2 Cor. 5:21).
v. 7. In one sense of the word the disciples knew him and knew
what he had said. But in another sense they did not know him
like they would know him when all that he had said and done
would be taught them by the Spirit (John 16:12-15). If their
minds had been freer of their traditions, of thoughts of an earthly
kingdom, and if they had listened and learned to know Him, they
would have known the Father; for knowledge of Christ and the
Father go together, he who believes one believes the other, he
who sees one sees the other, and the knowledge of both is
necessary to life (John 17:3). ‘In a short time, when the Spirit is
poured upon you, you will have an enlarged knowledge both of
me and of my Father.’
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He that hath seen me hath seen the

Father
John 14:8-15
v. 8. Philip took upon himself to speak for all of the disciples and
addressed the Lord (as Thomas had in Verse 5) in a very
humble and reverent manner. ‘Lord, show us a visible
manifestation of the Father, as Moses and Israel had; and we
will be satisfied and less disturbed about your departure, the
Father's house, the way, and our eternal hope’ (Exod. 33:18-
20).
v. 9. Was there any one fact that our Lord emphasized so

repeatedly to the disciples and others as the truth of his
oneness with the Father? (John 5:17-21; John 6:41-42; John
8:58; John 10:30-33; John 12:44-45). Surely Philip and the
others had heard these words. This is why our Lord tenderly
rebuked him by saying, ‘Have I been with you so long, have you
seen the miracles, have you heard my words, and still you do
not know that I am God in human flesh? He that hath seen me
(not with natural eyes, but with eyes of spiritual understanding)
hath seen the Father’ (Matt. 1:21-23; Heb. 1:1-3). It is also true
that he who has NOT seen the Son has NOT seen the Father.
Why do you ask to see what you have already seen? In the Son
we have God's final revelation. Redemptive revelation apart
from Jesus Christ is impossible.
v. 10. The Lord our God is one God, yet three persons (1 John
5:7; John 14:16-17). The Father and the Son are one in
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essence, in divine attributes, in purpose, and in perfection. The

Father is in the Son and the Son is in the Father. ‘Do you not
believe this, Philip?’ It must be the very foundation of your faith!
‘You believe in God, believe in me’ (v. 1). ‘If you know me, you
know the Father’ (v. 7). ‘If you see me, you see the Father’ (v.
9). And now ‘If you hear me, you hear the Father’ (v. 10); ‘for the
words I speak are the words, works, and doctrines of the Father
who sent me and who dwells in me.’ The words Christ spoke
and the works Christ did were not of himself AS MAN, but of the
Father who dwelt in him.
v. 11. The faith of the disciples (which had seldom been strong)
was wavering, and the Lord Jesus tenderly and patiently
encouraged them. ‘Believe my words, which never any mere
man spoke, and with an authority no man ever had, revealing
the Old Testament scriptures as they have never been revealed
– or else believe me for the works you have seen me do, such
works as none but God can do.’ ‘The words I speak and the
works I do, reveal that I am come from the Father.’
v. 12. The Lord refers mainly to these disciples who, believing

on Him, would be filled with the Holy Spirit and perform miracles
in the physical realm (Mark 16:17-20; Heb. 2:3-4) for the
confirmation of the truth of their gospel. These disciples did
indeed duplicate the great miracles of their Lord. When he says,
‘Greater work than these shall he do,’ the greater works are
spiritual works! This is the preaching of the gospel (even to the
Gentile world) and the conversion of sinners. Miracles in the
physical realm served only to confirm the claims of the apostles,
as proof of the presence of God with them and as proof of their
doctrine being from God until the New Testament was
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completed. These miracles gradually disappeared when they

were no longer necessary. We have the word of God, full and
complete, and do not need any other credentials. The
regeneration, conversion, and salvation of a sinner is a greater
work than any physical healing.
vv. 13-14. There is a connection between these two verses and

Verse 12. The Master is still talking to and about these apostles.
No miracle nor feat was beyond their power as long as it was
desired and done in the name of Christ, for the accomplishment
of his purpose and glory, and that the Father may be glorified in
the Son. Tongues, gifts, and miracles were never signs for
believers but for unbelievers (1 Cor. 14:22). As long as what
they prayed for in his name served his greater glory, it would be
done (Acts 3:6; Acts 3:16-18; Acts 4:10). Every miracle served
to preach and glorify Christ.
v. 15. ‘If you love me you will keep my commandments, my

instructions, my words; and you will go forth as my witnesses
and feed my sheep’ (John 21:15-17). Since they had sat down
at the table, the Lord Jesus had taught them humility, love, inner
attitudes, and outward conduct. He had exhorted them to
believe and to continue in faith, to pray in his name, and to
continue his work. Now he says, ‘If your love for me is genuine,
you will do what I say’ (1 John 5:1-3).
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The Holy Spirit, our comforter

John 14:16-21
v. 16. Christ speaks as mediator and promises to intercede for

them (Luke 22:32; 1 Tim. 2:5; Rom. 8:34). Here is another
reference to the trinity of persons in the Godhead--the Father
prayed unto, the Son in human nature praying, and the Holy
Spirit prayed for. The ‘Comforter’ is the Holy Spirit, who takes
the things of Christ and reveals them to his people (John 16:13-
14). He regenerates, sheds abroad God's love in the heart,
teaches, guides, is the Spirit of adoption, seals the believer, and
abides with us always as the pledge or earnest of our future
glory.
v. 17. He is called ‘the Spirit of truth’ because he is truth (1 John

5:6), he guides men into all truth (John 16:13), and he revealed
all the truth contained in the scriptures (Acts 1:16; 2 Peter 1:21).
The world of natural men cannot receive the Holy Spirit nor the
truth of the gospel revealed by the Holy Spirit because their
eyes are blind, their ears are deaf, and they have no heart
understanding of God (Matt. 13:13-16; 1 Cor. 2:9-14). As a
result of the fall, all men are spiritually dead (Rom. 5:12; Eph.
2:1, 5) and must be regenerated or born again to see
(understand) the kingdom of God (John 3:3-8), to know and love
God, and to partake of eternal life. The believer knows God, he
knows the Redeemer (John 17:3), and he knows the Spirit of
God, who dwells with him and in him.
v. 18. ‘I will not leave you orphans,’ as when a father dies and
his children are left orphans for others to care for and to raise. ‘I
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will come to you.’ The reference here is not to the return of

Christ but to the presence of his Spirit with them, for to have the
Spirit of Christ is to have Christ and the Father (Rom. 8:9: 1 Cor.
2:12). Our Lord ascended to heaven; but when the Holy Spirit
came upon them, Christ truly returned to them (Acts 1:4-5, 8).
v. 19. The world saw the man Jesus Christ with fleshly eyes.
They never really saw him nor knew him. Soon he would be
crucified, buried, risen, and exalted to the right hand of God.
The world then would see him no more in any revelation. But
the believer sees Christ! Some saw him in the flesh before he
died and again after he arose. But this ‘seeing Christ’ is with
eyes of faith – Christ eternal, Christ incarnate, Christ our
righteousness, Christ our redemption, Christ our mediator, and
Christ our Lord. We (who never saw him in the flesh) see him in
the scriptures. Because he lives as God (the giver of life) and as
our Redeemer (the purchaser of eternal life), we shall also live
and never die. Christ is our life (Col. 3:4); and being one with
Him, we shall live eternally.
v. 20. When the Holy Spirit comes upon you, you will recognize
and understand this spiritual union between the believer and the
Lord God. ‘I am in the Father, you are in me, I am in you, and
we are all one’ (John 17:21-23). Christ, by his Spirit, actually
lives in the believer (Gal. 2:20). He is the head and we are the
body. He is the vine and we are branches. To harm a believer is
to harm Christ, and to bless a believer is to bless Christ (Acts
9:4; Matt. 25:40).
v. 21. The believer who has the precepts and commandments of

Christ has them not in a book, but written on his mind to think
220
upon them, and on his heart to love them. By the grace of God
and the power of the Spirit, he keeps them. His commandments
are not grievous to those who love him. ‘He it is that loveth me.’
Others may talk of loving and believing on Christ, but one
cannot separate faith and conduct. ‘As a man thinketh in his
heart, so is he!’ Obedience to Christ is evidence of love for
Christ. Our love for Christ is not the cause or condition of the
Father's love to his people, for ‘we love him because he first
loved us’ (1 John 4:10). ‘He that loveth me will have a clearer
discovery of the Father's love for him and of my love for him and
I will more and more manifest myself to him.’ Everything that we
are and have spiritually in union with Christ is capable of growth
as he is pleased to reveal himself and his word to us (1 Peter
2:1-3; 2 Peter 3:18; 2 Peter 1:4-8). So our Lord is saying that
those who have seen him and love Him, he will all their lives
favor them with his presence and manifestations of his fullness,
his grace, and his glory.
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Peace I leave with you

John 14:22-31
v. 22. Most likely the disciples still had thoughts of a great

kingdom of the Messiah, visible to the whole world (Acts 1:6).
Therefore, when the Lord Jesus talked of the world seeing him
no more, of returning only to them and to other believers, and of
dwelling with them, the Apostle Jude (surnamed Thaddaeus,
author of the epistle which bears his name) asked, ‘How can we
see you, know you, and walk with you and the world not see
you?’ It may be, as some suggest, that Jude was asking not
HOW but WHY display his power and kingdom to them alone
and not to the public in general.
v. 23. Our Lord answered Jude's question and also confirmed

what he said before in Verse 21, ‘Because you love me and
keep my words.’ No love, no works of ours (seen or foreseen)
are the CAUSE of his eternal love and mercy toward believers
(1 John 4:10, 19). Yet our love for him and our obedience to his
word are proof of his grace in us and of our part in his spiritual
kingdom; and this will result in our eternal good (Rom. 8:28),
further manifestation of his grace, and the living God, Father,
Son, and Spirit, dwelling in us (1 Cor. 3:16; 2 Cor. 6:16).
vv. 24-25. Those who do not sincerely love the Lord Jesus
Christ do not love his words, his doctrine, nor his ordinances
and will not obey them. These words apply not only to the
profane world but also to professors of religion, who do their
works to be seen of men and not out of love for Christ.
Therefore, Christ will not manifest himself to them nor dwell with
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them (John 2:23-25; 1 Cor. 16:22). This declaration is not mine

only (or not mine as a man); but this is my Father's decree. It is
not from earth but from heaven. ‘All these things I have spoken
to you, being yet present. After my departure I, through the
Spirit, will make them much clearer to you’ (John 16:12-13).
v. 26. Between the time that our Lord spoke these words and
the time when the Holy Spirit came upon them, think of the
significant events that occurred and the vast amount of
scriptures and promises of Christ that were fulfilled–the
crucifixion, the rent veil, the resurrection, his appearances to
them, and the ascension. The indwelling Holy Spirit will more
fully and perfectly instruct them in all these things and also will
bring to their remembrance all that Christ said to them, things
which they could not, under the circumstances, enter into. There
are no new truths, only newly revealed truth. We learn the truth
as God is pleased to reveal it and as we are able to receive it (1
John 2:20, 27).
v. 27. ‘Peace be to you,’ was the Jewish salutation (1 Sam.

25:5-6). Under that word they comprehended all manner of
good to their friends, both when they greeted them or when they
departed from them. Christ, about to depart from the disciples,
said, ‘Peace I leave with you.’ But this peace Christ leaves with
you is ‘My peace,’ which the world can never bestow, no matter
how often they say, ‘Peace be to you’ (Jer. 6:13-14). The peace
of this world is at best external and temporary; but the peace of
Christ is internal, lasting, based on the sure promises of his
word and the merits of his blood, and will strengthen and sustain
his people through any trial. Therefore, he tells them, ‘Do not be
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troubled at my departure nor be afraid of the dangers you face;

for in the midst of it you shall have my presence and my peace!’
vv. 28-29. The Lord Jesus had told them again and again that
he must suffer these things, that he must die to fulfill all that was
written of him and necessary for our salvation, that he must
depart, and that he would come again to them. If the disciples
had loved him as they ought and if they had believed him as
they should, rather than being depressed and troubled, they
would have rejoiced at his words. Their thoughts were too much
on themselves and not for his greater glory. Love rejoices that
he has finished his work, he is glorified at the Father's right
hand, he has a name above every name, our redemption is
complete, and he lives to die no more. ‘My Father is greater
than I’– not in essence (John 10:30); but as a mediator between
God and men, himself man, he is inferior (1 Tim. 2:5). He told
them all these things before they came to pass so that when
they saw them happen, they would not be overwhelmed with
sorrow but would believe.
v. 30. He had been talking with them for hours and would talk
with them much more after his resurrection, for he was with
them for forty days. But he means there will not be much time
for teaching and conversation before his death; for Satan, the
prince of this world, had already inspired Judas, the soldiers,
and the Sanhedrin to arrest him; and they were on their way.
Satan comes: but he would find no fault in Christ, nothing in
agreement with his evil designs, nothing in our Representative
and God's anointed but complete holiness and submission to
the Father's will (John 18:38).
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v. 31. Christ offers no resistance (Isa. 53:7) to show all that he

perfectly loves the Father and that he came only to do the will of
the Father (Heb. 10:7-10). He calmly arises and bids the
disciples to follow him. ‘No man takes my life from me; I lay it
down’ (John 10:18).
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I am the vine
John 15:1-7
v. 1. Our Lord had told his disciples and others on previous

occasions, ‘I am the door; by me if any man enter in he shall be
saved.’ There is no other door. He said, ‘I am the true bread
from heaven;’ ‘I am the water of life;’ ‘I am the way, the truth,
and the life.’ Everything that God has spiritually and eternally is
in Christ, by Christ, and through Christ (John 3:35; Col. 2:9; 1
Cor. 1:30). Acceptance, forgiveness, salvation, and eternal life
are ours by a living union with Christ; for he is the true vine.
Believers are branches that have life, grow, and bear fruit only
because of their union with the life-giving vine. With respect to
the vine and the branches that are in the vine, ‘My Father is the
vine-dresser’ who purposed, planted, and supported the vine
(Heb. 10:5; Gal. 4:4-5) for the purposes of his will and for his
own glory (Eph. 1:11-12).
v. 2. There are many religionists (such as Judas, Simon Magus,

Demas, and others) who even appear to be in Christ by
association, outward profession, and performance of church
duties; but they bear no spiritual fruit--love, joy, peace, etc. (Gal.
5:22). Religious duties and what men call ‘fruit’ may be
produced without any true spiritual union with Christ (Luke
16:15). These professors are dead branches which will
eventually be exposed and taken away. The true branches
which are savingly rooted in Christ by the Father's will and
through genuine faith not only bear spiritual fruit, but they are
constantly pruned, cleansed, and cared for by the Father
through trial, teaching, and afflictions that they may grow and
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bring forth more fruit (James 1:2-4; 1 Peter 1:7; Psalm 119:71).
The fruitless branches were never ‘in Christ’ by grace through
faith. They only appeared to be.
v. 3. Christ had told his disciples in John 13:10 that they were
‘clean, but not all,’ because Judas was then among them. His
being gone, Christ could now say to the eleven, ‘Ye are clean.’
Not by works, by law, nor by ceremony were they clean,
regenerated, sanctified, and justified, but by his blood through
the word preached and believed (Titus 3:5; James 1:18). These
men were all true branches in the true vine, Christ Jesus. By the
grace of God they believed in Christ, loved Christ, and were in
Christ, never to be separated from him (John 10:27-30; Eccles.
3:14; 1 Peter 1:3-5).
v. 4. It is true that once a man is saved by God's grace, he will

remain saved forever; yet the scriptures are full of warnings to
believers against unbelief (Heb. 3:12-14), against drawing back
(Heb. 10:38-39), to continue in the faith (Col. 1:21-23), and
against neglecting his word (Heb. 2:1-3). Abiding in Christ is
abiding in his word (v. 7), abiding in his love (v. 10), and abiding
in his Spirit (1 John 2:27). This abiding in Christ is not a
condition which man fulfills by himself before Christ will give him
life, but abiding in Christ is the result of Christ's gift of life and
true evidence that we have the life of Christ (2 Cor. 5:17).
Branches on a grapevine do not bear fruit by themselves but
from the vine and as a result of their union with the life-giving
vine; neither can any man bear, produce, nor possess any
spiritual knowledge, life, gift, grace, or holiness except through
Christ's abiding in him and his abiding in Christ (Gal. 2:20; 1
Cor. 15:10).
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v. 5. Three things are expressed here:
1. Christ himself is the vine, the fountain, the spring,

and the source of all life; and we are the branches who
have no life, power, nor even existence apart from him.
Without him we have and can do absolutely nothing.
2. Believers are truly one with Christ (John 17:21-23),
and that close union with Christ is expressed here; for
when one looks at the vineyard, he considers the vine
and the branches to be one; and truly they are one as the
head and the body are one (1 Cor. 12:12).
3. Those branches which abide in Christ will surely
bring forth the fruit of his Spirit (1 John 4:7-8; 1 Thess.
1:4-10). His presence, power, and Spirit beget peace,
righteousness, and love.
v. 6. When the vine-dresser comes to care for his vineyard, he

prunes, dresses, and gives special attention to the branches
which have life, green leaves, and fruit. But the branches which
are hanging around the vine, diseased, dead, and fruitless, he
takes away, bundles them together, and burns them. These
fruitless branches are false religious professors who profess to
believe, who are numbered with the church, and who appear to
men to be ‘in Christ.’ But like the wheat and the tares, it takes
the eye of God to discern the real difference. We form our
opinions by outward signs. God looks on the heart, and he will
expose the counterfeit.
v. 7. Abiding in Christ means many things, such as regeneration

or the very fact of spiritual life (Eph. 2:1; John 1:12-13), faith in
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Christ (Heb. 10:38), love for Christ (John 15:10; John 21:17),
and perseverance (Heb. 3:6, 14). But abiding or living in Christ
is expressed here simply as ‘my words abide in you.’ His word is
truth, the gospel, his promises, precepts, and grace, and is
called ‘the word of life’ (Phil. 2:16: Heb. 4:12; John 6:63). The
word of God is called the seed of life (1 Peter 1:23-25; Luke
8:11-15). One cannot separate the incarnate Word and the
written word. It is impossible for a man to abide in Christ who
knows not, loves not, and obeys not his word. ‘Ye shall ask what
you will and it shall be done unto you.’ This must not be
understood of temporal things, such as riches, honors, material
and physical luxuries, which we may at times covet, but of
things spiritual. The man in whom his word abides desires the
will of God and the glory of God and will pray accordingly (Rom.
8:26). Yet all things spiritually required, needed, and sought will
be given if we abide in him and his words abide in us (Matt. 7:7-
11; Phil. 4:19; 1 Cor. 3:21-23).
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Abiding in his love

John 15:8-16
v. 8. When believers walk in truth and love, when they adorn the
doctrine of God, our Saviour, with generous, gracious and
exemplary lives and behavior, they glorify God (Matt. 5:16). The
fruits of righteousness, by the indwelling Spirit of Christ,
displayed by a believer, not only glorify the power, grace and
mercy of God in them but cause others to glorify God. 'So shall
ye be my disciples.' Our fruitfulness does not make us disciples
of Christ, but is proof and evidence that we are his disciples.
Good fruit does not make a tree good; the tree is first good and
the fruit is evidence that the tree is good.
v. 9. The Father's love to the Son is eternal, unchangeable,

constant, full and perfect. In all these respects Christ loves his
people. This ought to encourage us not only to cherish that love
above all things but to continue in that state of love and favour
(1 John 4:7-11). 'Abide in me, abide in my word and abide in my
love'; this is true faith and discipleship.
v. 10. All of these words seem to enforce the principle of

perseverance in faith and love for Christ as taught throughout
the word. It is not those who occasionally cry, 'Lord, Lord, who
will enter the kingdom of heaven, nor those who name Christ
with their lips while their hearts are far from him, nor those who
profess to know and love him; but those who truly believe, know
and love Christ will walk with him, continue in faith and good
works and continue in his love, even as he is for ever the Son of
God and always does those things that please his Father (Jer.
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32:40; Col 1:21-23; Heb. 3:6, 14). Men show the operation of
grace in the heart and true love for Christ by continuing in faith,
in his word and in his love.
v. 11. His words concerning their union with him as the vine and
branches, his love for them and their love for him, and his
exhortation for them to continue in him, in his words and in his
love were spoken to them in order that his joy, peace and rest
might remain in them, fill them and encourage them even in the
most severe trials of life (Col. 3:15; Rom. 15:13; Phil 4:7).
Difficult times were ahead (John 16:1-4), and they would recall
these words in these days.
v. 12. While speaking of perseverance in faith and setting forth

the evidences of true discipleship, our Lord comes to the
clearest proof and sign of a union with him: 'that you love one
another' (John 13:34-35). Love is the principal commandment
on which all the others rest (1 Cor. 13:13; 5:13-14; Matt. 22:36-
40). Love is of God, and 'He that loveth not knoweth not God' (1
John 4:7-10, 20-21). It is only as we are in Christ, in his word
and in his love that we are able really to love one another and
that we shall keep on loving one another.
v. 13. When you combine verses 12 and 13 you are able to see
what kind of love our Lord is saying we are to have for one
another: 'As I have loved you and lay down my life for you.'
There is no way that we can copy the infinite, substitutionary
and redemptive love of our Lord; nevertheless, the principle of
self-sacrifice, self-denial and doing all that we can for the benefit
and well-being of others, even to the point of denying ourselves,
is there. Like the love of Christ for us, our love for one another
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gives, forgives, sacrifices, continues and is sincere (1 Cor. 13:4-

7; Eph. 4:32).
v. 14. The word 'friend' carries a powerful message, and

Abraham was called the friend of God (Isa. 41:8). God spoke to
Moses as a friend (Exod. 33:11). Our Lord calls true believers
his friends. What favor to be the friends of God! The friends of
the Lord are those who love him and do his commandments.
Not that these things gain for us the favour of God and the
blessings of his covenant, for that is the gift of his grace in
Christ; but the sense is that by obeying his word and doing his
will out of a principle of love for him, it becomes evident that we
are truly sons and friends of Christ.
v. 15. There is a sense in which we are the servants and bond

slaves of our Lord (Rom. 1:1; Exod. 21:1-6), and we delight to
serve him in love for ever. But our Lord is saying to his disciples,
'You are more than servants; you are my friends.' A master
usually keeps himself distant from servants, commands them to
do his bidding without explanation and rewards them or
punishes them according to their productivity. With a friend it is
different. A friend is loved and taken into one's confidence,
plans and counsels. Christ reveals to us, as we are able to
receive it, his purpose, his counsel, the great designs of his
grace and the glories of his redemptive will. Christ has made
known to us, his friends, the glory, gospel, word and purpose of
the Father (John 17:6-8, 14).
v. 16. Though we are friends of Christ and with Christ, that

friendship and love did not begin with us but with him. Men by
nature hate God (Rom. 8:7). This friendship was one-sided in its
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origin. He chose us, he set his love upon us, he redeemed us

and he called us to himself (Rom. 8:28-31; Thess. 2:13; Eph.
1:3-4). We love him because he loved us; we seek him because
he sought us, and we call upon him because he made us willing
(Psalm 110:3; John 4:10-19; Rom. 5:8). It was Christ who
elected us out of a world of sin and darkness and ordained that
we should be his sheep, his followers and bear fruit for his glory
(Eph. 2:8-10). Being in Christ by purpose and abiding in Christ
by grace will produce lasting fruit and bring further mercies and
blessings to those who seek his glory and pray accordingly.
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The hatred of the world

John 15:17-27
v. 17. This is the third time in his last words to the disciples that
Christ has told them to ‘love one another’ (John 13:34, 15:12,
15:17). He had declared such strong love for them that it is right
and proper for them to love one another. If we abide in Him, in
his word, and in his love, we will love one another. We not only
love him because he first loved us, but we love others because
he first loved us (1 John 4:19-20).
v. 18. The ‘world’ here is not only the secular, evil world but the
religious world as well. The disciples had experienced the
hatred of the Pharisees, the Sadducees, and the Sanhedrin. He
is saying that after he is gone, this hatred will be vented upon
them. The disciples of Christ are hated because they are not of
the world and because they belong to the one whom the world
hates. Men do not hate their gods nor the god they call
‘Jehovah,’ but they hate the living God who is revealed in Jesus
Christ and in the word! (John 1:10-11, 5:16, 7:1, 8:59.)
v. 19. Believers are in the world but not of the world (John
17:14). Believers are different from the world in character,
attitude, principle, affections, and objectives. If they were like
the world in these things, the world would love them; for
everyone loves those who are like them. But Christ said, ‘I have
chosen you out from among the world to know me, to love me,
to walk in my word, to do my will; therefore, the world will hate
you just as they hate me and my words’ (2 Tim. 3:12; Phil.
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1:29). The believer's very existence, manner of life, and gospel

message condemn the world.
v. 20. For their further comfort under the hatred of the world, he
reminds them of a saying he used before to teach them humility,
self-denial, and brotherly love. ‘The servant is not greater than
his Lord’ (John 13:16). We are infinitely less deserving and
lower than our Lord; so if they have persecuted Him, why should
we hope to escape? ‘If they are inclined of the Spirit to receive
my word, they will receive and keep your words, which are but
my words preached by you’ (Luke 10:16).
v. 21. All of the hatred, persecution, and evil done to believers is

‘for my name's sake’ or because of me! ‘You are called by my
name, and you call upon my name. You love me, confess me to
be the Messiah and Redeemer, and preach to others my gospel
of free and sovereign grace. Therefore, their hatred for me
compels them to hate and persecute you. You have no cause to
be ashamed, but you have cause to rejoice (Matt. 5:10-12). All
of this the world does because they know not my Father who
sent me’ (John 8:19, 42, 54-55).
v. 22. The sin Christ speaks of here is the sin of Israel and the
religious Jews in rejecting the Messiah sent to them (Acts 3:25-
26; John 1:11). If he had not come in his incarnation, in
fulfillment of all their law and prophets, and with undeniable
proof of his person, they would not be under such strong
judgment for their particular sin; but he has come and they have
no excuse (Isa. 53:1-3; Rom. 11:7-10).
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v. 23. It is a common error in this world that many pretend to

know, love, and worship God while they reject and despise the
Lord Jesus Christ. This is impossible! Whoever hates him that is
sent, hates also him that sent him. God the Father and Christ
are ONE (John 10:30, 5:23). The hatred of the world is toward
the Father, the Son, and all who love him.
v. 24. In Verse 22 our Lord spoke about his words, which they
heard and despised; now he refers to the supernatural and
miraculous works, which he did. Surely the hatred of these
religious Jews is inexcusable. They have both seen and heard
(John 5:31-40); they have had plainly revealed to them that
Jesus of Nazareth is the Christ. Their sin of unbelief is further
aggravated and terrible in the light of such revelations.
v. 25. This hatred and rejection was prophesied by David in

Psalm 35:19 and is the means by which God fulfilled his
redemptive work. The hatred of men must result in the
crucifixion of Christ in order that his people may be saved (Acts
2:23, 36; Acts 4:27-28); yet the guilt rests on men, for they did
what they wanted to do. Nothing in him gave them cause for this
hatred; the evil was in themselves.
v. 26. ‘But when the Holy Spirit is come, he shall bring all my
words to your remembrance; he shall take the things of Mine’
(wisdom, righteousness, justification, redemption, substitution,
satisfaction, eternal life) ‘and show them to you.’ He will not
glorify himself, speak of himself, magnify his gifts, nor call
attention to himself. He shall testify of me and he shall glorify
me! (John 16:13-15.)
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v. 27. The apostles and those believers who follow the apostles
shall testify, witness, and preach of Christ. He speaks especially
here to the eleven who had been with him from the beginning
(Acts 1:8; Heb. 2:3-4). But all of the elect love Christ and love to
bear witness of him (Acts 8:4; 2 Tim. 4:2).
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The Holy Spirit's ministry - 1

John 16:1-11
v. 1. As in many places the chapter division here is unfortunate,

for the Lord continues to speak concerning the hatred and
persecution which his true disciples will have to endure for his
sake and for the gospel they preach. He is preparing them for
these hardships and trials (especially from the hands of devout,
religious people) that they might not be shocked nor surprised
and to prevent such grievous disappointment which might tend
to undermine their faith. While the natural man is religious, he is
not a friend of grace, substitution, and redemption in Christ
alone (1 Cor. 1:18; 1 Cor. 2:14).
v. 2. The Jews had already made a law that if any man did
confess Jesus of Nazareth to be the Christ, he would be
excommunicated (John 9:22; John 12:42). To them this meant
to be cut off from the Jewish nation, from the promises, and
from the hope of Israel. It also meant that they would be
considered pagans, lose their jobs, be cut off from their families,
and denied honorable burial. The time will even come when
religious zealots will put you to death in the name of God,
convinced that you are heretics and that they serve God in
destroying you. The death of Stephen is an example (Acts 7:57-
60). Saul of Tarsus felt this way at one time (Acts 26:9).
v. 3. The reason behind all this hatred and persecution of

believers is a willful ignorance of the true and living God (John
17:3; 1 John 5:20). These Jews had created their own god
(Psalm 50:21). They boasted of their knowledge of God, yet
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they knew him not, nor Christ as the true Messiah (Rom. 10:1-
4). They could have known, but they refused to hear (John
15:21-24).
v. 4. He told them all of these things concerning his going away,

the coming of the Holy Spirit, the hatred and persecution of the
world, and the ignorance and enmity of the Jewish leaders so
that when these things did come to pass (and they certainly
would), the disciples might remember that he told them of all
this. This would serve to strengthen their faith in him and to
anticipate the fulfillment of all his words. He did not tell them
earlier of all this because he was with them personally at all
times, and the wrath of the Jews was chiefly against him, not
them. Now he is going away, and the enmity will fall upon them
as well as the responsibility of the ministry of the word. God will
reveal his purpose and his will as we are ready to receive it and
as our needs require it (John 16:12: Mark 4:33).
vv. 5-6. When Christ spoke earlier of going away, Peter asked
why he could not go with him (John 13:36). Thomas told him
that he not only did not know where he was going but he did not
know the way there (John 14:5). But now the Lord had told them
that he was not leaving for some place on earth, but that he
would die, rise from the dead, and go to his Father's house to
prepare a place for them, that his death and return to the Father
should be cause for rejoicing. He told them that he would come
to them by his Spirit. This was a moment for many questions
about all these mysterious and great things! But there were no
questions, only sorrow in their hearts over their Lord's leaving
them and perhaps great disappointment that the great kingdom
they had expected had not become a reality. With our
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earthbound flesh and our materialistic, selfish natures, how dull

we are to the grand and great redemptive glory of our Lord! (1
Cor. 7:29-31.)
v. 7. ‘Nevertheless, though you ask no questions, I tell you that

it is absolutely necessary for you that I die, rise again, and go to
the Father.’ His death atoned for our sins, removed the curse of
the law, enables God to be just and the justifier of all believers,
secures peace and reconciliation, opens the way for believers
into the holiest, gives us a mediator with the Father, transacts all
our business with the living God, and, as our forerunner, enters
heaven and possesses and prepares a place for us. The Holy
Spirit was certainly here before, but he had not come in so
special and peculiar manner as he would come to believers
after Christ was glorified. He would indwell them as the promise
of the Father, as their comforter, teacher, guide, and the glorifier
of Christ. Had Christ not died, arose, and ascended to the
Father, there would have been nothing for the Holy Spirit to do–
no blood to sprinkle, no salvation to apply, no righteousness to
reveal, and no comfort to give.
vv. 8-11. The Spirit will indwell, teach, and preach through
believers the testimony of God and the gospel of Christ.
Conviction of sin (as to its guilt and curse), a revelation of Christ
to the heart, and convincing men and women of sin,
righteousness, and judgment are not by the might of men, the
power of persuasion and logic, but by God's Spirit (1 Cor. 2:9-
14). Conviction of sin and convincing the sinner of his need of
mercy and grace are always accomplished by the Holy Spirit's
using the word of God and are related to Christ, his person and
work. The essence of all sin is unbelief. The Holy Spirit will
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reveal Christ as he did at Pentecost and bring men to believe on

him (Acts 2:36-38). The Holy Spirit will reveal to sinners the
righteousness of God, which is Christ (Rom. 10:4; Rom. 5:19).
The fact that the Father raised him from the dead and received
him at his right hand is full proof that his obedience and work for
us is sufficient. We have a complete sanctification and holiness
in Christ. With respect to judgment, the believer is cleared
(Rom. 8:1, 33-34). Satan, evil powers, and rulers of darkness
have all met their conqueror in Christ. He has destroyed the
power of sin and death. He has all power in heaven and earth to
give eternal life to his own (John 17:2). We have nothing and no
one to fear. Our Lord is telling his disciples that their ministry, by
the power of the Holy Spirit, shall not fail. He will have a people
from every nation.
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The Holy Spirit's ministry - 2

John 16:12-22
v. 12. Our Lord is not speaking here of any ‘brand-new’

doctrines or truths which he had not previously told them or
made known to them concerning his person and work,
redemption, and eternal life. In the years they had been with
Him, he had made known to them all things which he had
received of the Father (John 15:15; John 17:6-8). Rather he
speaks of the same truth gloriously clarified and amplified, and
of other things concerning their ministry, the church, the Mosaic
laws, and things which require more spiritual maturity to receive
and experience. One truth is laid upon another, and we are
taught as we are enabled of the Spirit of God to receive. This is
spiritual growth!
v. 13. When the Holy Spirit fills you and indwells you (John
14:17), he will guide you or lead you into all truth. The Holy
Spirit as a guide and teacher goes before, leads the way, opens
the understanding, removes obstacles such as tradition,
prejudices, and forms, and makes the truth of Christ clear to
believers. He will make known all the counsel of God, which is
necessary, profitable, and useful to the church. What the Spirit
teaches will not be of himself, as the Son did not speak from
himself but of and from the Father (John 7:16; John 8:28; John
12:49). The Father, Son, and Spirit are one; and what the
Father purposes, the Son purchases and the Spirit applies. The
Holy Spirit does not stress one point at the expense of another
but guides us into all truth. He will also reveal to you ‘things to
come,’ concerning the Lord's return, the end of the world, and
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things, which shall be. John wrote of these in the Revelation.

The Holy Spirit uses the word of God to teach believers, not
dreams, visions, and special revelations. He always uses the
written word and speaks according to the word (Isa. 8:19-20; 2
Tim. 3:15-17; 2 Peter 1:19-21).
v. 14. The Holy Spirit does not glorify himself, nor magnify his
gifts, nor inspire men to preach and talk of the Holy Ghost. The
Holy Spirit does not lead men to believe that being baptized with
the Spirit, endowed with gifts, and attaining the higher life
experience is better than salvation and meeting Christ in faith.
The Holy Spirit glorifies Christ, speaks of Christ, reveals Christ,
and enables believers to grow in grace and in the knowledge of
Christ (2 Peter 3:18). We are complete in Christ (Col. 2:9-10).
What Christ has done, is doing, and will do is the theme of the
Holy Spirit's teaching. When the gospel is neglected, when
Christ is not preached, when men seek gifts and healing rather
than mercy, grace, and redemption in Christ, one can be certain
that it is not the Holy Spirit of truth who is speaking (1 John 4:1-
3).
v. 15. The Father has given all things into the hands of Christ
(John 3:35; John 17:2; Col. 1:16-19) – all things in heaven,
earth, and under the earth; all things in redemption; all things
pertaining to believers, both here and eternally; all things in the
new heaven and earth. Therefore, if the Holy Spirit reveals and
teaches anything of God and from God, it will pertain to Christ
Jesus (Phil. 2:9-11). If a man has the Spirit of God, he will be
able to say with Paul, ‘We preach Christ’ (1 Cor. 2:1-2).
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vv. 16-20. Our Lord said to them, ‘A little while and you shall not
see me.’ He must die on the cross as our sacrifice and sin-
offering, he must be buried and lie in the tomb, and for those
few days the disciples would not see him. Then they would see
him again, for he appeared to them many times in his glorified
body. But even when he ascended to the Father, he did not
leave them alone; for he came to them in his Holy Spirit and
dwelt with them (John 14:16-18). One must not separate the
Father, Son, and Spirit, nor the resurrection, ascension, and
coming of the Spirit. When the disciples began to inquire
concerning these words, ‘A little while and you shall not see me,
and a little while and ye shall see me,’ the Saviour replied, ‘The
world shall rejoice;’ for the world looked on the death of Christ
as a cause for rejoicing. They were rid of Him, his influence, and
his teachings. During the crucifixion and burial ‘you shall be
sorrowful, but your sorrow shall be turned to joy;’ for he arose
victoriously over sin, death, and the grave. He lives to die no
more.
vv. 21-22. When a woman gives birth to a child, she

experiences great pain, suffering, and sorrow during her labor.
But when the child is born, the sorrow and pain are forgotten
and she rejoices in her child. The death of Christ and the brief
separation from his disciples caused them great sorrow and
confusion; but he arose, appeared to them, and came in his
Spirit to dwell with them, causing their hearts to rejoice with a
joy that can never be taken from them (Matt. 28:20; Heb. 13:5-
6).
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Do you now believe?

John 16:23-33
v. 23. The disciples were so full of fear, disappointment, doubt

and questions. They asked, 'Where are you going?' How can we
know the way?' 'Show us the Father.' 'How shall we see you
and the world not see you?' Now he says to them, 'In that day,
ye shall ask me nothing.' In that day, when the Holy Spirit
comes upon you, you will not be at a loss to understand the
crucifixion, the resurrection and the ascension of the Son of
man. You will know, as you are taught by the Spirit and the
scriptures, why Christ came to die (John 16:13-15; 1 Cor. 15:1-
2). All spiritual blessings, knowledge, grace, peace and rest
which you ask of the Father in my name will be given you.' All
spiritual blessings are in Christ, through Christ and because of
Christ (John 3:35-36; Eph. 1:3-6). There is nothing the law
requires, justice demands, or the believer needs or wants that is
not met and given in Christ and for the glory of Christ.
v. 24. The disciples had prayed to the Father, for they asked the
Lord to teach them to pray. Yet up to this point they had not
asked the Father for anything because of Christ's blood,
righteousness, sacrifice and mediation, for up to this point they
did not have a clear understanding of his redemptive work. 'Ask,
and ye shall receive' (Matt. 7:7-11), that is, 'in my name,
because you will receive of me all you need, and your joy,
assurance and peace will be full and complete.'
v. 25. The expression 'these things' refers to all the teachings of

Christ spoken to the disciples that night (John 13-16). 'These
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thing' were made clear to the disciples after they had come to
pass and by the Holy Spirit who indwelt them, as they are plain
to us who live on this side of the cross (1 Cor. 2:8-12). But at
this particular time 'these things' seemed like proverbs or veiled
sayings which they did not comprehend. They are clear to the
believing heart (John 7:16-17). The seed of the gospel has
become an open flower revealing the glory and wisdom of God
in Christ (Rom. 3:19-26).
vv. 26-27. The Lord is saying, 'After I am crucified, risen and

ascended to the Father and the Holy Spirit comes to guide you
in a clear understanding of me and my work, you will pray to the
Father in my name and he will hear and bless you (Rom. 8:34;
Heb. 7:25), not only because I intercede for you and stand for
you, but because the Father himself loves you.' Christ came
because God loves his own (John 3:16). He loves us with an
everlasting love because of Christ; we are in Christ, and we love
Christ (Rom. 8:35-39).
v. 28. This passage records three central facts in the purpose of

redemption.
1. 'I came forth from the Father.' This refers to our

Saviour's deity, his pre-existence and the Father's will to
redeem (Heb. 10:9-10).
2. 'I am come into the world.' This is his incarnation
(John 1:14; Gal. 4:4-5) and his representative work as
the second Adam (Rom. 5:19).
3. 'I leave the world and go to the Father.' The Lord
Jesus is ascended, exalted and seated at the right hand
as our Mediator (1 Tim. 2:5; Heb. 4:14-16).
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vv. 29-30. When the Saviour said, 'The Father loves you
because you love me and believe that I came from the Father
into the world, and I leave the world and go to my Father,' the
disciples replied, 'Now we understand! This is clear to us and
not a mystery any more. We are sure that you know all things.
There is no reason for any man to doubt you or question you,
for we believe that you came forth from God.' The matter is
settled, they seem to indicate. But they had said this before
(Matt. 16:16; John 6:67-69).
vv. 31-32. 'Do ye now believe?' 'Do you really believe?' Though
they professed to believe, a trying time was upon them when
this faith would waver. Peter would deny him, and all would
forsake him and return to their homes and friends, even to their
old vocation as fishermen (John 21:3). For when Peter said, 'I
go fishing,' he actually meant, 'I return to my old profession.' It
was on that occasion that our Lord asked Peter if he loved him
more than these – the sea, boats and nets (John 21:15). Yet,
though forsaken of them, Christ was never without the Father –
his love, his approval and his presence.
v. 33. 'All of these things have I spoken to you this night that in
me ye might have peace.' It is true that we have peace with God
through our Lord Jesus (Rom. 5:1; Col. 1:20-21); and in Christ
we have peace of conscience and heart, knowing that our sins
are forgiven. But in this case he refers to the trials, troubles and
tribulations the disciples and all believers will have in a world
which hates God and hates the gospel of grace (2 Tim. 3:12). 'I
have conquered Satan and the world.’ His victory is our victory,
and we have no cause to fear the men of this world nor the
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forces of evil in this world (Matt. 10:28; 2 Cor. 2:14; 1 John 4:4;
5:4-5).
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The Lord's prayer - 1

John 17:1-8
v. 1. ‘These words spake Jesus' refers to all the preceding

words of comfort, instruction and direction that he had spoken to
his disciples in the three preceding chapters. Our Lord lifted his
eyes to heaven, which indicates the soul and heart being lifted
towards the Father. While God is everywhere and fills heaven
and earth, yet in heaven he manifests his glory. Though such a
gesture is not necessary, our Lord fell on his face and prayed
(Matt 26:39). The publican did not lift his eyes towards heaven,
yet he was heard.
'The hour is come' – to suffer and die, to depart out of this
world, to redeem the people given to him by the Father, in the
manner determined by the Father, that he might be both just
and justifier (Rom. 3:25-26; Gal. 4:4-5).
'Glorify thy son.' As God, he needed no added glory; but as
man and Mediator, he prays that the Father will support, sustain
and uphold him through all that he must endure for our
sanctification and redemption, that the Son may glorify the
Father's virtues of love, righteousness, mercy and truth (Ps.
85:10). The obedience and death of Christ effectually redeem all
believers (Isa. 53:4-6), glorify the love and grace of the Son
(Rev. 5:9-10), and magnify the riches of the Father's grace
(Eph. 2:4-7).
v. 2. Our Lord Jesus, as King of kings and Lord of lords, had all
power, authority and government over everybody and
everything (Matt. 28:28; Col. 1:16-18). The Father has given him
an elect people out of all nations; and in order to gather those
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people, Christ must have absolute authority over everybody,

without exception. Eternal life is a free gift that the Son gives to
such as the Father has given him in the eternal covenant (John
6:37-39; 10:26-29; Acts 13:48). In order to save some, the one
who saves must have authority over all (Phil. 2:9-11).
v. 3. Eternal life is not a profession of religion, nor a reformation

of manners, nor a knowledge of facts about God; but it is an
experience of regeneration and revelation of God in the heart
(Gal. 1:15-16; 4:19; Col. 1:27). Eternal life is spiritual life, divine
life and the life of God in us (1 John 5:20). To know the only true
God is not merely abstract knowledge (James 2:19); but it is to
believe him, receive him and love him as he reveals himself in
Christ. The Father cannot be known savingly except in and by
the Son (Matt. 11:27; John 14:6).
v. 4. To glorify God is to love him perfectly, to obey him

perfectly, and to live in absolute submission to his perfect will. 'I
have glorified thee on the earth.' This only Christ could say!
(John 4:34; 8:29; Heb. 10:7). The work the Father gave him to
do was to fulfill all righteousness (Rom. 3:21-22; 5:19; 10:4), to
defeat and destroy all enemies such as sin, Satan and death
(John 12:31), and to redeem and save the elect (1 Peter 1:18-
19). He could say, 'I have finished the work,' because it was so
near and so certain that he would finish it (John 19:30).
v. 5.We have here two important things:
1. Christ Jesus is God and was with God and was

God from eternity (John 1:14; Prov. 8:23-30). To return to
the glory of the Father's presence is his delight.
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2. Christ returns to the presence of the Father as 'the

man Christ Jesus' (1 Tim. 2:5), the Mediator and
Forerunner of all whom he redeems.
He prays to be returned in this office and to this glory even

as he was before. He is received, exalted and seated at the
right hand of the Majesty on high; and we are received with and
in him (John 17:21-22; Eph. 2:6; Heb. 2:11-13).
v. 6. 'I have manifested thy name,' or 'revealed thyself, the

perfections of thy nature, thy redemptive will, thy gospel of
mercy and grace and thy wisdom, power and glory' (1 Cor. 1:24;
2 Cor. 4:6). This he manifested to those whom the Father gave
him out of the world. They were chosen by the Father and given
to the Son, whom he appointed as their Surety, Head and
Mediator. The Lord is thinking of all the elect, but here
particularly of these disciples who were with him. By the grace
of God they received Christ and his word (John 1:10-13).
v. 7. This is something our Lord emphasized strongly – that the

words he spoke were the Father's words, that the works he did
were the Father's works, that he came to do the Father's will. He
did not take it upon himself to be our high priest (Heb. 5:5).
When the Father raised him from the dead and exalted him, he
gave assurance to all that Jesus Christ is his anointed, ordained
and designated Redeemer (Acts 17:30-31). Let all know that all
things such as all power, all spiritual gifts and all things
pertaining to the kingdom are of the Father and are by his
appointment, his decree and according to his will (Heb. 10:5-
14).
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v. 8. Christ gave to us the words of the Father called in scripture

the doctrine of God, the word of truth, the testimony of God, the
ministry of reconciliation and the gospel of God; and, with these
disciples, by the power of the Holy Spirit, we gladly receive his
words. We receive them gladly, with reverence and meekness,
with love and gratitude, and know certainly that Jesus of
Nazareth came from the Father as Mediator to seek and to save
the lost, to redeem the chosen ones and to perform all that is
necessary to their salvation. He is the true Messiah and no
impostor.
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John 17:9-15
v. 9. Our Lord prays to the Father as man and mediator on

earth. His intercession in heaven is not called prayer but
intercession. His prayers are always heard, for he never prayed
contrary to the will of the Father nor contrary to the glory of the
Father. He prays here for his apostles and for all who believe on
Him, which shows his care, concern, and love for them. ‘I pray
NOT for the world’ of unbelievers, who live in sin and will die in
sin. As he prayed not for those who would never believe, so he
died not for them. For whom Christ is the propitiation, he is the
advocate and mediator; and for whom he died, he makes
intercession. He prayed for those that the Father had given him
in the covenant of grace (John 6:37-45) to be saved, kept, and
received up to eternal glory. ‘For they are thine,’ not merely by
creation but by eternal election and special grace (2 Thess.
2:13: Eph. 1:3-7; 2 Tim. 2:19).
v. 10. ‘All mine are thine and thine are mine.’ This is understood
only when we understand that the Father and the Son are ONE
in essence, in ownership, and in purpose (John 10:30; John
5:17-23). I am glorified or made glorious IN their redemption
(Eph. 2:7; Rev. 5:9-13) and BY them who worship me, love me,
and attribute the whole of their salvation to me. He will be
glorified now and throughout eternity. Paul speaks in Eph. 1 of
the work of the Father, Son, and Holy Spirit in the redemption of
the elect; and after each division he adds, ‘to the praise of his
glory’ (Eph. 1:6, 12, 14). Whom the Father chose, the Son
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redeemed and the Holy Spirit calls. ‘All my people are thy
people, and thy people are my people.’
v. 11. The Saviour would soon die and depart out of this world in
which he had walked for over thirty years. It is an unfriendly,
hostile, difficult world of sin and unbelief (Isa. 53:1-3; John
15:18-19; 1 John 5:19). While the Lord Jesus would go to the
Father, enter within the veil as our forerunner (Heb. 6:19-20),
and sit down on the right hand of the Majesty on High (Heb.
1:3), his disciples would remain in the world to preach the
gospel and be exposed to evil, temptation, and hardships. His
prayer is that the Father would protect and guard them, hedge
them about, keep them faithful to the gospel, and in unity with
him and one another, that these believers may be one in love, in
purpose, in message, and someday ONE in a greater way than
we can now imagine (John 17:23-24).
v. 12. The Lord Jesus is the surety of his people (Heb. 7:22) and
the good shepherd of all the sheep (John 10:14-16), and not
one of those apostles nor one of those given him by the Father
can ever be lost (John 6:37-39). He kept and will keep them
from the evil one and eternal ruin (1 Peter 1:3-5). But Judas,
son of perdition, by his own choice and willful apostasy is lost,
and fulfilled all that was written of him. Judas was never one of
the elect of God nor one given to Christ but was a reprobate
from the beginning (John 6:64, 70-71; Psalm 109:7-8). Wicked
men do what their evil hearts devise, but in all things they fulfill
the purpose of our sovereign Lord (Acts 4:27-28; Luke 22:22;
Psalm 76:10).
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v. 13. About six weeks from this time the Saviour would leave
the apostles and ascend to the Father, and the disciples would
be without his bodily presence. He has spoken these things (all
that he imparted to them in Chapters 13-16) and put forth this
prayer that the joy of his people might not be diminished by his
going from them, but that they might rejoice in his redemptive
work, his exaltation, his intercession, and his return (John
15:11).
v. 14. The sense here is more than just preaching the word to
these disciples, for he had given the word to many in this
fashion. But he had opened their hearts to understand, receive,
and embrace the word of God in faith and love, so that the word
dwelt in them, was engrafted in them, and changed them into
the likeness of the word. The word in their hearts made them to
be of another spirit from the carnal worldling and religionist;
therefore, they were hated by these people. Believers are born,
live, and die in this world as all other men; but in spirit, attitude,
conduct, conversation, and walk they are not of and like the
world, even as their Lord (Rom. 8:4-10).
v. 15. Although they were not of the world and would be hated,
persecuted, and killed by his enemies in the world, the Saviour
does not ask the Father to take them out of the world; for they
had a work to do–a gospel to preach (John 20:21; Matt. 28:18-
20). It is for his glory, the salvation of his elect (2 Tim. 2:9-10),
and the comfort and edification of his church that we remain in
this world. They will be taken to glory in his own time. However,
he prays that they might all be kept from ‘the evil one.’ The
believer does not pray for death, nor for deliverance from the
common ills of mankind, nor even from persecution for the sake
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of the gospel, but to be delivered from sin, from the power and
testing of Satan, and certainly from apostasy (1 John 5:18).
Back of all evil influence stands Satan, so that it is especially
against him that we need protection (Luke 22:31-32).
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John 17:16-26
v. 16. Our Lord repeats the words he said in Verse 14, where
they are given as a reason for the world's hatred and here as a
reason for divine protection from the evil one. Who they are and
what they are incite his wrath against them.
v. 17. Though our sanctification in Christ is perfect (1 Cor. 1:30;

Col. 2:9-10), yet there is a need for spiritual growth and
development in love, faith, humility, knowledge, and all Christian
graces. Believers are first new-born babes, then young men,
and later fathers in Christ. This sanctifying work is done by the
Holy Spirit through the word of God (1 Peter 2:1-3). His word is
infallible truth; and our spiritual growth depends not upon
feelings, visions, and resolutions, but upon an ever-increasing
love for, understanding of, and embracing of his word (Psalm
119:9-16, 33-34, 65-72). As the word of God is the seed in
regeneration (1 Peter 1:23), so it is the source of true holiness
of life and conversation.
v. 18. Our Redeemer was sent into the world by the Father to
accomplish the full redemption of his people, to fulfill the gospel,
and to proclaim it (Isa. 61:1-3). He took not that office or honor
unto himself, but the Father ordained and sent him (Heb. 5:4-6).
Even so, these apostles were appointed, ordained, and sent by
Christ as his ambassadors (2 Cor. 5:19-21: John 20:21-23).
v. 19. This is not to be understood to mean Christ's making

himself holy, for he did no sin: but he is saying, ‘I set myself
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apart as a sacrifice for sin, well-pleasing and acceptable to the

Father, that my people might be sanctified’ (Eph. 1:3-7; Eph.
5:25-26). The Father sanctified us in his divine election (Jude 1),
the Son sanctified us by his sacrifice (Heb. 10:10-14), and the
Holy Spirit sanctified us in regeneration, in calling, and in belief
of the truth (2 Thess. 2:13).
v. 20. He prays not only for these apostles and present

disciples, but for all who will receive and believe the gospel.
1. He prayed not for people who would die in unbelief

(John 17:9).
2. He prayed for those who were not then believers
but who would believe (John 10:16).
3. Faith comes by hearing the word, for Christ prays
for those who would believe ‘through their word’ (Rom.
10:17).
v. 21. There is a union and oneness between the Father and the
Son in nature, essence, power, affection, and purpose which
infinitely transcends any kind of union among men; yet the
oneness of all believers resembles that which exists between
the Father and the Son.
They have a common faith, which all experience and agree
in the main point of the gospel–salvation alone by the Lord
Jesus Christ.
They have a common affection, being knit together in love to
each other (1 John 4:7-11).
They have a common goal–the glory of God.
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And they are all one in Christ and in God by his grace. Not
only will God's grace in Christ be manifested to future believers,
but to the whole universe (Eph. 2:7; Phil. 2:9-11).
v. 22. This glory is eternal life, which the Father vested in the
Son, which the Son purchased and perfected by the work which
he did, and which the Son gives to every believer. This is
indicated by Verses 1-4 of this chapter (2 Peter 1:2-4). Moses
asked, ‘Show me thy glory’ (Exod. 33:18-19). Because he has
bestowed upon us this glory of grace and mercy in Christ, we
are one with Christ in God.
v. 23. Hendriksen said, ‘When God dwells in the Son and he

(through the Spirit) dwells in believers, then, naturally, these
believers become partakers of all the riches that are in Christ––
pardon, righteousness, love, joy, knowledge, wisdom, etc.–and
when all the members of the church universal become partakers
of these blessings, the church, of course, will be one, just as the
Father and the Son are one.’ Then all the world shall know that
Christ is the only Saviour and that the Father loves the elect as
he loves the only begotten Son (John 3:16). Christ came
BECAUSE God loved us.
v. 24. What a prospect! what a future! to be with him where he

is! (John 14:2-3) and actually to behold his glory! Someone said,
‘To see life is to live, and to see his glory is to be glorified with
Him’ (1 John 3:1-3; Psalm 17:15). The glory, praise, and
adoration of Christ will be our eternal vocation (Rev. 5:9-14).
vv. 25-26. The world religions and the world in general do not
know God (John 1:10-11). But the Son knows the Father and
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has manifested the Father to every believer, and they all know
him to be the Messiah sent by the Father. He has declared the
name of the Lord Jehovah-jireh (Gen. 22:13-14), Jehovah-rapha
(Exod. 15:26), Jehovah-nissi (Exod. 17:8-15), Jehovah-shalom
(Judges 6:24). Jehovah-raah (Psalm 23:1), Jehovah-tsidkenu
(Jer. 23:6), and Jehovah-Shammah (Ezek. 48:35)–and will
continue to declare it, for his name is Wonderful (Isa. 9:6). The
love of God revealed to the heart begets love in the heart (1
John 4:19).
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The betrayal
John 18:1-12
v. 1. When our Lord had spoken these words of comfort,

instruction, and teaching concerning his death, departure, the
disciples' future ministry (John 13-16), and his priestly prayer,
he went with his disciples over the Brook Cedron (2 Sam. 15:23)
into a garden called Gethsemane (Matt. 26:36).
v. 2. Poole says this garden was probably at the foot of Mt.

Olivet, where the Lord often went alone and with his disciples
(Luke 21:37; Luke 22:39). Judas was well acquainted with this
private place of prayer and meditation. One thing made clear in
his going to this place that Judas knew so well is that the Master
was not hiding nor evading the betrayal and arrest. He went
there to meet Judas.
v. 3. John does not mention Judas's going to the priests,

contracting with them to betray the Lord, and the kiss of betrayal
(Matt. 26:14-16, 47-50). Also according to the other evangelists,
the party which came to arrest him was a great multitude (Matt.
26:47) made up of the chief priests, elders of the people,
officers, and soldiers with torches and weapons. John's main
point is that Judas, the betrayer, knowing where our Lord would
be, served as the guide and encouragement for these who
would kill him. Led by one of his disciples, they came out
against him as if he were a criminal. What a shame and an
insult to our Lord!
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vv. 4-5. Our Lord knew all things that would come upon him
from the manger to the cross. He is God! He purposed and
willed it all that righteousness might be fulfilled, justice satisfied,
the nature of sin exposed, and his elect redeemed (John 6:64).
He knew (and it was recorded in the Old Testament) not only
that he must suffer and die, but all the circumstances that would
attend his death (Luke 24:27, 44-46; Acts 15:18). Our Lord
stepped out in the open and walked forward until he stood
directly in front of this multitude. It was probably then that Judas
stepped forth and kissed him on the cheek saying, ‘Hail,
master.’ This was the pre-arranged sign but wholly
unnecessary, for our Lord would identify himself when his hour
was come; and all that they would and could do was pre-
determined by himself (Acts 4:27-28). He asked, ‘Whom seek
ye?’ He was, as always, in total control of the whole situation.
The mob or several of them answered, ‘Jesus of Nazareth.’
John again mentions the fact that Judas (who sold out, led them
to the garden, and planted the evil kiss of betrayal) still stood
with these wicked men. Our Lord said, ‘I AM HE,’ or ‘I AM’
(Exod. 3:13-14; John 8:24), declaring himself to be Jehovah
God; the Christ; the Messiah; as well as Jesus of Nazareth.
v. 6. His answer was delivered with so much majesty, authority,

and divine power that they all went backward and fell to the
ground (Rev. 1:17). He is God, King of kings; he speaks and
worlds are created: he speaks and men live or die; he speaks
and graves are opened. ‘No man takes my life from me; I lay it
down of myself.’ Think of his sovereignty and power when just
the sound of his voice prostrates and terrorizes a multitude of
enemies (Isa. 46:9-11). He might easily have walked away
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(Luke 4:29-30); but he allowed them to rise up, arrest him, and
take him away.
vv. 7-9. The Saviour's question and their answer were the same
as in Verses 4-5. He makes it very clear that it was he alone
whom they sought. He said, ‘Let these (his disciples) go their
way.’ Christ must suffer alone. He alone is our Saviour,
redeemer, and sacrifice (Heb. 1:3; Isa. 63:3). If Christ suffers,
his people must go free. Substitution is the essence of the
gospel and it is seen here. Christ is apprehended and his
people go free (Isa. 53:4-6). Christ dies and we live! Christ
bears all the curse, penalty, and wrath against sin, enabling God
to be just and justifier; and we are free indeed. ‘Payment God's
justice cannot twice demand; first, at my bleeding Surety's hand
and then again at mine.’ Substitution and satisfaction–learn the
meaning of these in reference to the person and work of Jesus
Christ and one learns the gospel. He will lose none which the
Father gave and for whom he is the sin-offering (John 6:37-39;
John 17:12).
v. 10. The disciples had two swords among them (Luke 22:35-
38). Peter had one of them, and, acting impulsively (as he often
did) yet fully intending to deliver his Master or die with him as he
had boasted, drew the sword and smote Malchus, the high
priest's servant, and cut off his ear; undoubtedly he meant to
behead him and missed.
v. 11. Our Lord spoke to Peter in rebuke (Matt. 26:52) and also
to prevent his repeating the action. The term ‘cup’ refers to his
suffering and death decreed by the Father (Matt. 20:22; John
12:27) for our sins. The death of the Redeemer was not an
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accident, nor only an example, nor the death of a helpless

reformer. It was decreed, designed, and determined in the
covenant of grace from the foundation of the world (Rev. 13:8;
Heb. 9:25-26; Heb. 13:20). ‘Shall I not drink it?’ He is not only
able to fulfill all that is written of Him, but he is willing (John
10:18).
v. 12. They bound the hands of the Lord Jesus and led him
away. The disciples forsook him and fled (Matt. 26:56: Mark
14:50). Mark states that a young man (not one of the disciples)
attempted to follow; but when they tried to lay hold on him, he
fled (Mark 14:51-52).
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Christ before Caiaphas

John 18:13-24
vv. 13-14. After the soldiers and temple police arrested our Lord
Jesus in the garden, they led him first to Annas. Who was
Annas? (Luke 3:2; Acts 4:6). Most believe that he had been the
high priest; but though now deposed, he remained the ruling
power behind the office. The office of high priest was so
corrupted it was often changed, being bought and sold for
money. So when Christ was taken into custody, the first one to
consult was Annas, the proud, ambitious, and wealthy older
man, who really gave orders to his younger son-in-law,
Caiaphas, the high priest. Caiaphas was the one who had
plotted the death of Christ for a long time (John 11:49-52),
arguing that no matter who Jesus was nor what he did, it was
better for him to die than for the Romans to be stirred up by his
kingly claims and destroy the whole nation. John considered this
statement by Caiaphas to be a prophecy of the substitutionary
work of Christ in dying for believers–Jew and Gentile. What took
place before Annas we do not know, but Annas sent him bound
to Caiaphas (John 18:24).
v. 15. It is said that ‘all the disciples forsook him and fled’ (Matt.
26:56). Evidently Peter came back and followed ‘afar off’ as
Christ was led to the palace of the high priest (Luke 22:54).
Another disciple also followed Christ to the house of Caiaphas.
Who this was we are not sure, but he knew the high priest and
could go directly into the courtyard without being questioned or
arrested. It may have been Nicodemus, Joseph of Arimathea, or
one of the chief rulers who was said to believe (John 12:42).
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v. 16. Peter, being a fisherman and unknown to the high priest

or his servants, waited outside the door. This other disciple who
went directly into the palace, being well known even to the
servants, ordered the servant who kept the door to admit Peter.
This is further proof that the other disciple was not one of the
twelve but a man of influence, who could not only enter the
palace but also gain admittance for a friend.
v. 17. The girl who kept the door thought that she recognized
Peter and asked him if he was not one of the Lord's disciples.
Peter replied, ‘I am not his disciple.’ Our Lord had told Peter that
he would deny him three times (John 13:36-38). This was the
first denial.
v. 18. The officers who had arrested Jesus and brought him to
the palace of Caiaphas and the servants of the palace stood
around a fire they had built to keep warm. Peter, who had
already denied that he was a disciple, joined these servants and
officers at the fireside to warm himself, for it was very cold in the
courtyard (Matt. 26:58; Mark 14:54). Who can say what
thoughts were going through Peter's mind and heart? He loved
the master; we know that! He was confident that Jesus was the
Christ; we know that! He was an aggressive, impulsive, and
curious man who made it his business to get the facts. But he
was confused and afraid. Those who are most critical of the
Apostle Peter need to consider the circumstances more
carefully and consider their own weaknesses in times of trial
(Gal. 6:1).
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v. 19. When one reads all four accounts of our Lord's

experiences after his arrest, it is evident that he had to endure
two trials–an ecclesiastical trial before the high priest, and a civil
trial before Pilate. In this trial before the high priest he was
asked about his disciples and his doctrine. They wanted to
prove he was a false prophet guilty of blasphemy and violating
the law and the traditions of the fathers. While they had no
authority in civil matters, they would like to have some charge
against him to send to Pilate and Herod.
v. 20. Our Lord replied, ‘I spake openly to all men (friends and
enemies). I taught in the synagogue and in the temple to all who
came there. I said nothing in secret that I did not teach in
public.’ His gospel was the truth of the scriptures, the truth of
God, and meant for every ear. He was not guilty of sedition,
blasphemy, nor destroying the law: rather he honored and
fulfilled it (Matt. 5:17-18).
v. 21. ‘Why do you ask me, the accused, about my teaching?

Wouldn't it be wiser to ask them that heard me? They know
what I taught.’ Three things are evident here:
1. His doctrine was so pure, so free from sedition, and

so true to scriptures that he was willing to submit his case
to those who had heard him.
2. It was a foolish thing for the high priest to ask an
accused man to testify against himself.
3. If one really wants to know what a preacher is
preaching, don't ask him; ask those who hear him
regularly.
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v. 22. His words were so clear and condemning that one of the
officers who stood by struck the Lord and accused him of
contempt and disregard for the office of high priest. This event
also shows the disorder and disarray in this supposedly holy
court. A man on trial is struck by an inferior officer and nothing is
made of it. However, this is only the beginning of his great
suffering, humiliation, and pain of soul and body endured for our
sins.
v. 23. The Lord replied, ‘If I have spoken lies or evil or

contemptibly, then prove it; but if I have spoken truth and
wisdom, then why do you smite me?’
v. 24. This verse only lets us know that these things were done
before Caiaphas, the high priest, to whom Annas had sent the
Lord Jesus.
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Christ before Pilate - 1

John 18:25-40
vv. 25-27. While our Lord was being tried before the high priest,
the apostle Peter was undergoing a severe trial in the courtyard.
A full account of the three times he denied the Lord is given in
Matthew 26:69-75. This denial of Christ arose from two things:
fear of men and lack of faith in the Lord's power to keep and
deliver him (Luke 12:4-9). Luke wrote that the Lord looked upon
Peter (Luke 22:61-62); and when Peter saw the pain, the hurt
and yet the love in his eyes, he went out and wept bitterly.
Though Peter failed this trial, as our Lord had said he would, he
was still a disciple, a child of God and a believer (Ps. 37:23-25).
Oh, that we might learn to love and forgive as our Lord loves
and forgives (Eph. 4:32)!
v. 28. Caiaphas, the chief priests and their Sanhedrin had tried
our Lord most of the night, and now, very early in the morning
(probably about 6 a.m.), having judged him worthy of death
(Matt. 26:63-68; Mark 14:63-64), they led him to the judgment
hall of Pilate. It was the Passover season, so these religious
hypocrites dared not go into the judgment hall of the heathen
Gentiles lest in some way they should be defiled. They could
falsely accuse the Son of God, lie, be filled with covetousness,
hate and evil; but they were careful to observe their traditions
(Matt. 23:23-26).
vv. 29-30. Pilate came out to meet them and asked, 'What
accusation, or change, bring ye against this man? What crime is
he guilty of? What proof do you have?' Pilate asked this that, as
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judge, he might be capable of dealing with the accused. This

offended the Jews that Pilate should question them in such a
way; so they replied, 'If he were not a criminal, we would not
have brought him to you.' They dared not mention the true
reasons for their hatred of Christ, but insinuated that he was
guilty of some crime which came under Caesar's court.
v. 31. Pilate evidently had heard of Jesus of Nazareth and his

unusual works and miracles, as had all the people of that area
(Acts 26:26). He was not ignorant of the conflict between Jesus
and the Pharisees, so he said, 'You take him and judge him
according to your laws,' for he knew it to be a religious, not a
civil matter. But the Jews protested, 'It is not lawful for us to put
any man to death.' Some say this right was taken away by the
Romans; some say it was taken away by their own court. But
their punishment was by stoning, and they wanted him to be
crucified as a common criminal by the Romans, partly to relieve
them of any guilt in the eyes of the people. If they had stoned
Jesus of Nazareth, it would have raised a tumult among the
people.
v. 32. Our Lord had told his disciples what death he would die,
and he must remove the curse from us by being made a curse
for us (Matt. 20:17-19; Gal. 3:13; Deut. 21:22-23). Crucifixion
was not a Jewish but a Roman death. These Jews were doing
what they wanted to do, yet fulfilling the purpose of God in the
death of our Substitute (Acts 2:22-24; 4:27-28). God makes
even the wrath of men to praise him.
vv. 33-34. Pilate then brought the Lord Jesus into the judgment
hall and asked him privately and pointedly, 'Art thou the King of
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the Jews?' Our Lord's answer gives us some insight into this
question asked by Pilate, for our Lord knows the thoughts of all
men. Pilate's behavior during this entire episode reveals that he
was deeply concerned about how he dealt with this unusual
person (Matt. 27:19). The Lord replied to his question, 'Do you
ask if am I the king of the Jews as a private person, for your
own information, or do you ask as a judge, having heard such
an accusation?'
v. 35. Pilate responded, 'Am I a Jew? Do you think I am

concerned about your law, prophets and religion? Your own
people and leaders have delivered you to me to be crucified.
What have you done? What have you done to stir up such
hatred among the leaders of your nation?' (John 1:11).
v. 36. 'I do not deny that I am the Messiah. I have a kingdom,

but my kingdom is not an earthly kingdom as the Jews expect
and desire. If my kingdom were an earthly kingdom, my
servants would fight; and I would not be bound and delivered to
you. My kingdom is not threat to the Roman government, for my
kingdom is a spiritual kingdom over the hearts and minds of
men, not earthly and worldly.’ His kingdom is certainly in this
world but not of it.
v. 37. Pilate wanted a yes or no! 'Art thou a king, then? If you
have a kingdom, then you must be a king.' Our Lord answered,
'Your conclusion is correct; I am indeed the King!' Jesus Christ
was born and came into the world from heaven as King and
Saviour. He came as Prophet to declare the truth of God's glory,
redemption and kingdom. He came as Priest to offer himself as
our sacrifice and atonement. He came as King to rule over his
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kingdom and covenant people. All that are given to him of the
Father and are of the truth hear his voice and follow him (John
10:26-30).
v. 38. Pilate (politician, skeptic and man of the world) asked,

'What is truth?' not realizing that the Truth was standing in front
of him (John 14:6). He then went to the Jews and said, 'I find in
(Jesus) no fault at all.'
vv. 39-40. Where this custom originated, we do not know.

Probably the Romans granted to the Jews, in honour of their
great Passover festival, the life of any criminal they desired.
Pilate felt sure that they would choose to release Jesus of
Nazareth (guilty of no crime) rather than a noted criminal like
Barabbas, and he would have Christ Jesus off his hands. But
not so! They cried, 'Not this man! Release Barabbas and crucify
Jesus!' (Matt. 27:15-26).
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Christ before Pilate - 2

John 19:1-11
v. l. Having failed in his attempt to release Jesus by forcing the

Jews to choose between Barabbas and Christ, Pilate ordered
the Lord to be scourged. It appears that he thought that they
might be satisfied with Jesus being scourged and released, for
scourging was horrible torture (John 19:12). The victim was
stripped naked, fastened to a post, and severely whipped (Isa.
53:5).
v. 2-3. This scourging was followed by a mock coronation in the

soldiers' hall (Matt. 27:26-31). The soldiers wanted to torture
him and also to mock the fact that he was said to be ‘the King of
the Jews.’ The cruel, thorny crown served both purposes.
Perhaps this crown of thorns reaches back to Gen. 3:18 in
connection with the thorns and thistles promised Adam's sons
as a result of the fall. Our Lord bore the curse of sin for us (Gal.
3:13). The soldiers threw about his shoulders a purple robe
(probably a faded old soldier's mantle), put a reed in his hand to
represent a king's sceptre (Gen. 49:10), and marched about
striking him with their fists, spitting upon Him, saying, ‘Hail, King
of the Jews.’ Our Lord was delivered to Pilate, charged with
making himself King. The soldiers mocked him as a king, and
he was crucified with this charge written over his head, ‘The
King of the Jews.’ He is indeed the King of kings and Lord of
lords and will be owned, received, and acknowledged as such
by all whom he saves (Rom. 10:9-10) and one day by every
creature (Phil. 2:9-11).
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v. 4-5. Pilate was a troubled, confused man. He was afraid of

this man, Jesus Christ (Matt. 27:19), he did not want to get the
Jews stirred up against him, he was worried that word of this
tumult should get to Caesar and endanger his position, and he
found no fault in Christ, knowing the Jews had an evil motive in
it all (Matt. 27:18). So he tried one more plan! Pilate went out
before the people and said, ‘Behold, I bring him forth to you that
you may know that I find no fault in him.’ He hoped to reach
some sympathy and compassion in this mob; so he pointed to
Jesus Christ, as he was led forth, and said, ‘Behold, the man!’
Not ‘your king,’ for this would have provoked them, but a man
like yourselves who ought to be treated with some sympathy
and compassion. Our Lord came forth wearing the crown of
thorns, the mocking robe, bloody and beaten, his face and body
marred as no other man (Isa. 52:14). Pilate hoped that they
would be satisfied with what had been done to him.
v. 6. It is significant to note who looked upon the Lord in this

terrible condition and began to cry, ‘Crucify Him, crucify him.’ It
was not the people but the chief priests and officers of the
temple–men who made great pretensions to piety and religion.
How wicked is the unregenerate heart, especially when it is
clothed in religious garb! Pilate said, ‘You crucify Him, for I find
no fault in him.’ It is also significant how many times Pilate said,
‘I find no fault in Him’ (John 18:38; 19:4; 19:6). By means of
Pilate, our God declares the innocence and holiness of Jesus
Christ (1 Peter 2:21-22; Isa. 53: 9-10). Our Lord is the perfect
Man, bone of our bone and flesh of our flesh, tempted in all
points as we are, yet without sin; as such he is our
representative and our righteousness before God (Rom. 5:19; 1
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Peter 3:18). In his holy life he honored the law for us, and in his
death he satisfied divine justice (Rom. 4:25).
v. 7. The law they referred to was the law for putting false
prophets to death (Deut. 18:20; Lev. 24:16). They understood
perfectly what the Lord Jesus had said to them (John 10:30-33).
He declared himself to be God; and for this, according to their
law, they insisted that he must die.
vv. 8-9. On top of all his other fears and doubts, this new
revelation caused Pilate to be more afraid. Is it possible that this
prisoner is related to Deity? He remembered his wife's dream
and warning, he knew that Jesus was innocent, he certainly had
heard of the man's life and miracles, and he had to be
impressed with the Lord's conduct throughout this whole affair.
He took the Saviour back into the judgment hall and asked,
‘Where are you from?’ But Christ gave him no answer. He
deserved no answer! He had totally ignored every word Christ
spoke, compromised justice by scourging an innocent man, and
had no other motive through it all except his own welfare.
However, our Lord was willing to die for his people and made no
defense (Isa. 53:7).
vv. 10-11. Pilate's reply is natural. He is fearful and afraid, his

conscience is troubling him, his whole domain is up in arms over
this one man, and being totally confused at the serenity and
calmness of this Jesus, who refuses to defend himself while
facing death on a cruel cross, he cried, ‘Do you stand in silence
and refuse to answer me when you know that I have the power
to crucify you or release you? How dare you! Do you know who
I am and what power I have?’ Our Lord replied, ‘You could have
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no power or authority over me at all, except the power my

Father allows you to have’ (John 3:27; Acts 4:26-28). Our Lord
is saying that Pilate, like Pharaoh, was an instrument used by
God to accomplish his purpose and glory (Rom. 9:17). The
greater sin belonged to these religious leaders who so grossly
sinned against the scriptures they claimed to believe and the
light God had given as they heard Christ speak (Luke 12:47-48).
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Jesus of Nazareth - King of the Jews

John 19:12-27
v. 12. As a result of the discussion he had with the Lord Jesus in

verses 8-11, Pilate sought to release Jesus. He knew that he
was innocent of their charges and was no rebel nor threat to
Caesar. But when he sought to release Jesus Christ, the Jews
took up a cry which they knew would influence the governor, ‘If
you let this man go, you are an enemy of Caesar: for whosoever
makes himself King speaks against Caesar.’ That did it! Pilate
understood what they said and knew that if they lodged a
complaint (even lies or insinuations) against him before
Tiberias, who was then Caesar, he would be in grave danger of
losing everything. He knew that these Jews were liars who had
no love for Caesar, but he saw their determination to kill Jesus
of Nazareth and knew that they would stop at nothing to do so.
vv. 13-14. When Pilate heard that they intended to accuse him
of treason before Caesar, he brought the Lord Jesus forth to
pass sentence upon him. The moment for which the entire
history of redemption had been waiting had arrived –Pilate
made up his mind to deliver Jesus Christ to be crucified (Gen.
3:15; Gen. 22:8, 14; Rev. 13:8). Pilate sat down on his official
chair. It was Friday of the Passover week, for it was the day
preceding the Sabbath, when the cooking was done and other
preparations were made. The Jewish day was divided into four
parts –the third hour (6:00 a.m. -9:00 a.m.), the sixth hour (9:00
a.m. – 12 noon), the ninth hour (12 noon – 3:00 p.m.), and the
twelfth hour (3:00 p.m. – 6:00 p.m.). So it was about the sixth
hour (or around 9:00 a.m.) that Pilate cried, ‘Behold your King!’
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Who knows what Pilate was really thinking and saying? Was he
mocking them and all Jews, whom he evidently despised? Was
he ridiculing the shackled, weak, defenseless man before him
who was about to be slain? Or was he speaking prophetically as
Caiaphas did in John 11:49-52. It is possible that he had more
in mind than mocking and ridicule from what he wrote above the
cross of Jesus and refused to change (John 19:19-22).
vv. 15-16. In answer to Pilate's question, ‘Shall I crucify your

King?’ they cried, ‘We have no king but Caesar!’ They used to
say, ‘We have no king but God.’ In reality they resented
Caesar's rule (Matt. 22:17). No people were more zealous for
their liberty than these Jews nor more impatient under foreign
rule; yet their hatred for Jesus Christ and his gospel of grace
and redemption was so intense that they were willing to bow to
Tiberias rather than have Christ reign over them (Luke 19:14).
This is the issue in salvation – who is your Lord and King?
(Rom. 10:9-10.) Christ is not your Saviour if he is not the Lord of
your life! (Matt. 6:24). Having rejected their Messiah and having
bowed to the god of this world, they led Jesus away to be
crucified.
vv. 17-18. They made him carry his own cross. He carried it as
long as he was physically able, then one called Simon of
Cyrene was ordered to take over the difficult task (Luke 23:26).
Compelling him to carry his own cross added to the shame.
Much speculation and tradition surrounds ‘the place of a skull,’
Golgotha or Calvary; but there are no facts to support much of
it. It was outside the city, it was a place of execution, and it was
evidently on a hill.
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The important thing is not where the crucifixion took place

but who was crucified -- the God-man! Why was he crucified?
For the sins of his people! What did he accomplish? ‘By himself
purged our sins’ and enabled a holy God to be ‘just and justifier’
of those who believe (Rom. 3:25-26). One may find the actual
spot where Christ died and the actual cross on which Christ
hung and be no better for it. Forgiveness of sin and redemption
are through faith in him, not contact with so-called ‘holy places,
things, or relics’ (2 Kings 18:1-4). Two thieves were crucified
with him (Luke 23:32-33).
vv. 19-22. Pilate wrote upon a board the superscription of his

accusation containing the substance of the charges against him
and nailed it to his cross, ‘JESUS OF NAZARETH THE KING OF THE
JEWS.’ It was written in Hebrew, Greek, and Latin that it might be
read by all Jews, Greeks, and Romans; for he is indeed the
Saviour of men of every nation, and he is the King of all (Phil.
2:9-11). The Jews were offended by what Pilate had written, for
they did not own him to be their King and they resented the
implication. They said, ‘Write that he said, I am the King of the
Jews. We are not crucifying our king; we are crucifying a traitor
and an imposter.’ Pilate refused to yield to their demands and
said, ‘What I have written, I have written.’ He must save face in
some way. He must show his authority in some way, for he had
given in to them too much already. But how true concerning all
involved in this matter! What God has written, he has written!
What Pilate had written and done was done for all time. What
these Jews had done and what was written of them was done
and written forever (Matt. 27:24-25).
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vv. 23-24. Evidently there were four soldiers who crucified Him,
for it says that they divided his garments in four parts. Someone
suggested there may have been sandals, head gear, belt, and
another garment; for they crucified him naked. The fifth piece
was a robe woven in one piece without seams. Instead of
cutting or tearing it to be divided among them, they cast lots for
it that the scripture might be fulfilled (1 Cor. 15:1-4; Psalm
22:18).
vv. 25-27. Our Lord commended his mother, Mary, to the care
of John, the author of this epistle. He ordered John to take care
of her as if she had been his own mother. Evidently Joseph was
dead, otherwise he would have cared for her. From that time
Mary lived with John. Even in his most difficult hour, our Lord
provides for his own and leaves us an example (1 Tim. 5:8).
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The substitute
John 19:28-42
v. 28. Of the seven words from the cross, John records three:
The seven words are:
‘Father, forgive them’ (Luke 23:34);

‘Today shalt thou be with me in Paradise’ (Luke
23:43);
‘Woman, behold thy son’ (John 19:26-27);
‘My God, why hast thou forsaken me?’ (Matt. 27:46);
‘I thirst’ (John 19:28);
‘It is finished’ (John 19:30);
‘Father, into thy hands I commend my spirit’ (Luke
23:46).
Our Lord's task was accomplished. He had honored the law

in life; and now in his suffering and death under the wrath of
God against the sin of his people, he had fully satisfied justice
(Isa. 53:4-6). That the scripture might be fulfilled (Psalm 22:15;
Psalm 69:21), he cried, ‘I thirst.’ He suffered the burning thirst of
hell (Luke 16:24) that we might drink the water of life and never
thirst (John 4:14).
vv. 29-30. This vessel full of vinegar or sour wine was a Roman
soldier's drink. They filled a sponge with it, put it on a reed, and
dabbed it over his parched mouth and lips (Ruth 2:14). When
Christ received the vinegar, he cried, ‘It is finished,’ bowed his
head, and died. What was finished?
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1. The whole will of God in regard to redemption

(Heb. 10:7).
2. The whole work his Father had given him to do (1
Tim. 1:15).
3. The Levitical law and all types and ceremonies
(Heb. 10:9-14).
4. The righteousness of God performed, perfected,
and imputed to believers (Rom. 3:19-24; Rom. 10:4; 2
Cor. 5:21).
The proof of the accomplishment of all that he came to do

was his resurrection from the dead (Acts 17:31). Salvation and
eternal life is the gift of God, not of works on our part, but
through the Person and work of our substitute, the Lord Jesus
Christ (Eph. 2:8-9; 2 Cor. 5:18-21).
‘Tis finished: the great transaction's done;

I am my Lord's and he is mine.’
Nothing need nor can be added to his finished work.
v. 31. It was late in the afternoon, and the Jews' Sabbath day
began immediately after sunset; so they urged Pilate to break
the legs of the crucified and hasten their death that their bodies
might be taken down and buried before the Sabbath began.
This Sabbath was a high day, when all the Jews presented
themselves before the Lord in the temple. Dead bodies hanging
on crosses would defile their Sabbath and ceremonies (Deut.
21:22-23). What hypocrisy, evil, and inconsistency stand clothed
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in religion! They were not concerned about crucifying the

Messiah, only with defiling their holy day.
vv. 32-33. They broke the legs of the two thieves; but when they
came to Christ and saw that he was dead, they broke not his
legs. This was not out of compassion for him (as we shall see in
the next verses), but that which restrained them was God's
divine providence and purpose.
vv. 34-37. A soldier with a spear pierced his side, and there
came out blood and water. John wrote that he saw this, and his
record is true (1 John 5:6-8). The blood and water from the
Lord's side signify justification and sanctification (1 Cor. 1:30).
‘Let the water and the blood,

From thy wounded side which flowed,
Be of sin the double cure,
Cleanse me from its guilt and power’
But all this was done also that the scriptures should be fulfilled
(Exod. 12:46; Psalm 34:20; Zech. 12:10; Rev. 1:7).
v. 38. Joseph of Arimathea was a rich man (Matt. 27:57), an

honorable man (Mark 15:43), a member of the Sanhedrin, but
he had not agreed to their plot to crucify Christ (Luke 23:50-51)
and was a secret disciple of Christ. He was full of fear of the
Jews but now shows great courage in asking Pilate to allow him
to take the body of Christ and bury it in his own sepulchre. This
would certainly identify him as a disciple of Christ and bring the
wrath of the Jews upon him.
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vv. 39-40. To the cross at the same time came another

prominent Jewish leader named Nicodemus (John 3:1-3; John
7:50-52), a Pharisee, a ruler of the Jews, and a master in Israel.
Nicodemus also was afraid to confess Christ earlier, but now,
out of love for Christ, brought a costly mixture of burial spices,
and with Joseph, wound the body in linen with the spices and
buried the body of Jesus.
vv. 41-42. The grave was not a hole in the ground, but much like
a cave or a vault in the rocks. On the side of the city where he
was crucified was a garden (perhaps belonging to the rich man,
Joseph), and in the garden was a sepulchre in which no one
had ever been buried. This was necessary that when he arose,
there should be no doubt that it was he and not another who
was raised. They rolled a stone over the door of the grave (Mark
15:46), and Pilate sealed the stone and set guards around the
grave (Matt. 27:62-66).
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He is risen
John 20:1-17
v. 1. Our Lord was laid in the tomb toward the close of the sixth
day of the week (Friday), a stone was rolled to the door, and
guards were placed outside the tomb (Matt. 27:59-66). He lay in
the tomb all the Sabbath day and arose on the first day of the
week. His resurrection confirms all his claims (Rom. 1:4),
denotes the Father's acceptance of his work (Acts 17:31), and
assures every believer of his own resurrection (John 14:19; 1
Cor. 15:20-23). The women were prevented from coming to the
tomb to anoint the body (Luke 23:55-56) because of the Jewish
Sabbath laws. But a few hours after the Sabbath was over,
while it was still dark, on the first day of the week, Mary
Magdalene, Mary, the mother of James, and Salome (Mark
16:1) came to the grave and found the stone rolled away (Matt.
28:2-4).
v. 2. After looking into the sepulchre and seeing that the body of
Jesus was gone, Mary ran to tell the disciples. John says
nothing about the other women nor about the angels which
appeared to them and said, ‘The Lord is risen,’ as reported by
Matthew, Mark, and Luke. Mary found the disciples and
addressed Peter and John, telling them that someone had taken
away the body of the Lord; and she added, ‘We know not where
they have taken him.’
vv. 3-4. Peter and John immediately left the house to go to the
tomb to investigate the report brought by the women. Being the
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younger of the two, John outran Peter and came first to the
tomb.
vv. 5-8. John came first to the sepulchre but did not enter. He
stooped down, looked in, and saw the linen grave clothes in
which the body of the Lord had been wrapped; yet he went not
in but waited for Peter. When Peter arrived at the tomb, he
rushed in and John followed him. The linen clothes were lying in
one place, and the napkin which was about his head was folded
and placed separately from the wrappings. This was not the
work of thieves nor officials, for the body would not have been
unwrapped nor such care taken with the linen and napkin. What
they observed was the work of one in no hurry, but with thought,
care, and composure laid aside these emblems of death and
came forth. John reports what he saw and declared that he
believed. What did John believe? That the Lord had actually
risen from the dead or the report of the women that someone
had removed the body?
vv. 9-10. It is difficult to say what these disciples believed; for

John writes here that even though the Lord had told them that
he would arise from the grave and they found not his body, they
did not fully understand the scriptures and the types of the Old
Testament by which his resurrection was foretold and pictured
(Psalm 16:10; Jonah 2:10; Matt. 12:39-40; Matt. 16:21-22; Luke
24:11; Luke 24:22-25). John and Peter returned to their own
homes.
vv. 11-12. Mary returned to the sepulchre; and after Peter and
John had departed, she remained there weeping, not knowing
that the Lord had risen but thinking that the body had been
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removed by someone. She stooped down and looked again into

the tomb and saw two angels. One was sitting at the head and
the other at the foot of the place where the body had been laid
(Luke 24:3-6).
v. 13. The angel asked her, ‘Why do you weep?’ There is no

cause to weep but to rejoice, for the Lord is risen! What a
commentary on our carnality and unbelief! With no
remembrance of the Lord's promise to rise, ignoring the
presence of these heavenly beings, and making no inquiry as to
why they were there, she continued to weep and say, ‘They
have taken away my Lord's body, and I don't know where they
have taken him.’
v. 14. Perhaps she heard someone behind her, or perhaps one

of the angels pointed behind her; but as soon as these words
were out of her mouth, she turned around and the Lord Jesus
was standing before her. She knew not that it was Christ. Why?
I do not know. Perhaps her eyes were swollen and filled with
tears, perhaps through modesty she kept her head lowered,
perhaps the light was dim, perhaps she did not expect him and
he was clothed differently, or perhaps her eyes were holden as
the disciples' eyes in Luke 24:16.
v. 15. The Lord asked her, ‘Why weepest thou? Whom seekest
thou?’ Mary, supposing him to be the gardener or caretaker,
replied, ‘Sir, if you have removed the body of my Lord, tell me
where you have taken him and I will care for the body.’
vv. 16-17. Then the Lord Jesus called her by name in such a
way as she had heard many times before; and she knew Him,
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crying, ‘Rabboni – my Master.’ Mary evidently fell at his feet as

she had done so often and would cling to him in joy, with
reverence, and possessively. He replied, ‘There is not reason to
cling to me and try to hold me to you and with you. I am not yet
ascended to the right hand in glory but will be with you for
awhile. You will have opportunity enough to see me, hear me,
and touch me before my ascension.’ At this time the Lord would
have her go and tell his disciples all that she had seen and that
he would soon ascend to his Father and their Father – to his
God and their God. Because of his mercy and grace, all that is
his is ours who believe. Because of our identification with him as
our representative and Redeemer, his Father is our Father –
fully reconciled (2 Cor. 5:19; Rom. 8:34).
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Peace be unto you

John 20:18-23
v. 18. This was the first appearance of our Lord after his
resurrection (Mark 16:9). Matthew tells of another appearance
to the women as they went to tell his disciples (Matt. 28:9-10).
Luke wrote that he appeared to two disciples as they were going
to Emmaus, also mentioned by Mark (Mark 16:12-13). These
appearances were all on the same day on which he arose. The
Apostle Paul reports several appearances of Christ during the
time between his resurrection and ascension (1 Cor. 15:3-7).
v. 19. On that same Sunday evening the disciples were

assembled in a certain place with the doors securely shut and
locked. The Jews had taken their Master's life; and they feared
that they may be next, especially since it was rumored that they
had stolen his body. Our Lord came, stood in their midst, and
said, ‘Peace be unto you.’ There is no indication that he came
through the door without opening it. This would deny the very
thing he said to them in Luke 24:39-43. He is the man Christ
Jesus–glorified, but flesh and bones. The locks, bars, and bolts
on the doors simply gave way to him and let him in. The stone
was rolled away that he might come forth from the grave. He did
not walk through the stone.
v. 20. When he had greeted them, he showed them the scars on

his hands made by the nails when he was crucified and the
wound in his side made by the spear of the soldier. Luke adds
that he showed them the scars on his feet also (Luke 24:40).
The primary reason for showing the disciples his wounds was to
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convince them that he had indeed risen and that the reports
given by the women and the two disciples (which they did not
believe–Mark 16:12-13; Luke 24:11) were true. But the wounds
and scars of our Lord Jesus are and will remain as proof of his
great love for those whom he redeemed and evidence of our full
salvation in him (Isa. 53:4-6). The disciples rejoiced and were
glad when it finally dawned on them that it was their Lord and
that he was alive.
v. 21. ‘Peace be unto you’ was a usual salutation among the

Jews (Gen. 43:23); but our Lord repeated it after he had showed
them his hands and feet to show that notwithstanding their
forsaking Him, denying Him, and not believing his word, he was
indeed reconciled to them, loved them, and they had peace with
God (Rom. 5:1). It also may have reference to the gospel of
peace, which they would preach to all nations; for he continued,
‘As my Father hath sent me, even so send I you.’ The Father
sent the Son into the world to redeem his covenant people; now
the Son sends his disciples into the world to preach the gospel
of Christ to those people that they might believe and be saved
(2 Tim. 2:9-10). How was their mission like his?
1. Their authority is both divine–God sent them.

2. They are both sent into the same place–the world.
3. They would be treated the same–hated and killed.
4. Their ministry, like his, would be confirmed by
miracles and wonders (Heb. 2:3-4).
5. They were sent to preach the gospel, which gospel
heals, delivers, and sets men free (Luke 4:18).
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vv. 22-23. When he had set before them this awesome task of
which Paul said, ‘Who is sufficient for these things,’ he breathed
on them. The word ‘Spirit’ signifies breath. As God breathed into
Adam the breath of life, our Lord breathed into his apostles the
Holy Spirit of God (John 3:8). The disciples had before received
the Spirit of God in regeneration and in sanctification, and even
had worked miracles. They had believed Christ and confessed
Him, which is impossible apart from the Spirit of God (1 Cor.
2:9-12). As indicated by the words of Christ, ‘Whose soever sins
ye remit, they are remitted unto them; and whose soever sins ye
retain, they are retained,’ these disciples had the Holy Spirit,
power, discernment of spirits, the gift of tongues, and authority
which ordinary ministers and Christians since that day cannot
with any truth and modesty pretend to have. Read in the New
Testament of their discernment of men's hearts and spirits (Acts
5:3-5). Read of their speaking in languages they never learned,
of casting out demons and raising the dead (Acts 16:16-18; Acts
20:9-12), and of their authority expressed in their epistles to the
churches, which epistles are verily the word of God without error
or contradiction. The Holy Spirit was upon these apostles as
upon no other men, and they had revelations and authority as
given to no other men. However, Christ did not give them the
authority or power to forgive sins; this is not what he is saying.
Only God can forgive sin, and that through the blood and
righteousness of Christ. And without true repentance toward
God and faith in Christ, no man's sins are forgiven. The power
here is the power of discernment beyond the ordinary, outward
signs. There are no apostles today and really no need for such;
for the gospel of Christ has been preached, confirmed by God,
and the scriptures are complete. Let those who would hear from
God hear his word: and let those who would see God glorified,
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sinners saved, and believers confirmed, preach the word; for the
gospel is the power of God unto salvation (Rom. 1:16; Rom.
10:13-17).
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My Lord and my God

John 20:24-31
v. 24. Our Lord had appeared to his disciples, convinced them

that he had indeed risen from the dead, and given them the
Holy Spirit to empower them for their ministry to the world; but
Thomas, one of the twelve, was not present with them when the
Lord appeared. There is no way of knowing where he was nor
why he was not there, but there is a lesson to be learned from
his absence. He missed the joy of seeing the risen Lord. He
missed hearing our Lord's words of peace. He missed the peace
and assurance itself as evidenced by his words in the next
verse, ‘I will not believe.’ Paul exhorts believers to ‘forsake not
the assembling of ourselves together’ (Heb. 10:25). Such
neglect leads to spiritual leanness, snares and temptations, and
missed blessings.
v. 25. The disciples found Thomas, and with great joy and
assurance of faith, told him that they had ‘seen the Lord.’ They
not only had the testimony of the women and the angels, but
they saw him with their own eyes. But Thomas replied, ‘Except I
shall see the print of the nails and touch those scars in his
hands and side, I will not believe.’ Thomas was present at the
raising of Lazarus and had heard Christ himself say that he
would rise from the dead, and now he had the testimony of his
ten friends that Christ had risen; but he did not believe. How
great is the sin of unbelief and how stubborn is the human heart!
Paul calls it an evil heart, which does not believe the Lord (Heb.
3:12). Thank God, he overrules our unbelief and is faithful to us
when we are not faithful to him (2 Tim. 2:13).
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v. 26. The disciples were together on the first day of the week
(the day of Christ's resurrection), and the Lord had appeared
unto them. We find them together again on this same day,
probably in the same place, hoping that he would come to them
again. This time Thomas was with them! Evidently the disciples
began from that day and experience to meet on Sunday. It
appears from Acts 20:7 and 1 Cor. 16:2 that the Christians met
the first day of the week for preaching, fellowship, breaking
bread, and praise. We do not read in the New Testament of any
congregation of Christians meeting on the Jewish Sabbath. We
find the apostles preaching to the Jews assembled on that day,
but no record is found of Christians meeting on that day for
religious exercises. The Lord again stood in their midst and
said, ‘Peace be unto you.’
v. 27. Our Lord knew (as he knows all things) the conversation
which had taken place with Thomas. He knew the very words
which Thomas had spoken concerning the prints of the nails
and the wound in his side; and with compassion toward his
weakness and infirmities, in a kind and tender way, the Lord
addressed Thomas, ‘Reach hither and touch the scars with your
own hands and be not faithless, but believing.’ Faith glorifies
and pleases God (Heb. 11:6). Faith in the Lord Jesus justifies
the soul (Rom. 3:28; Rom. 5:1). Faith saves (Luke 7:50). Faith
brings the blessings of God upon us (Mark 9:23; Luke 17: 5-6).
Unbelief is the root of evil, dishonors God, makes the word of no
effect, and damns the soul (Mark 16:15-16).
v. 28. We are not told that Thomas carried out his intentions: but
rather, astonished at the Lord's grace, ashamed of his unbelief,
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and in total faith and confidence he exclaimed, ‘My Lord and my

God.’ ‘My Lord,’ to whom I yield myself in total submission, and
‘my God,’ whom I worship and believe. We are told that this is
the first time the name God is given to Christ by a man. By his
resurrection he is declared to be the Son of God with power
(Rom. 1:4). Thomas, who doubted so strongly, was the first to
acknowledge Christ to be ‘God overall blessed forever.’
v. 29. There were many who saw the Lord Jesus and the
miracles he did who did not believe him nor follow him. Thomas
was blessed by God's grace to truly and sincerely believe Christ
as a result of seeing the risen Lord. Our Lord acknowledged
Thomas' faith, but with a gentle rebuke declares that they are
more blessed who believe him though they have not seen him in
the flesh. They believe his word, his gospel, and his promises.
The less need faith has of evidences that appeal to the senses,
the stronger it is (Rom. 10:17; Rom. 4: 20-21; Heb. 11:1).
v. 30. Whether John is speaking of the signs and wonders that

Christ did in the presence of his disciples during the forty days
between his resurrection and his ascension or if he refers to all
the wonders, works, and words of our Lord during his time on
this earth, we do not know. But it is certain that this book John
has written could not contain them, nor all the books in the world
(John 21:25).
v. 31. These words that I have written under the power and
influence of the Holy Spirit of God (2 Peter 1:20-21) are written
that you might believe in your heart (Rom. 10:9-10) that Jesus
of Nazareth is indeed the Christ – promised, prophesied, and
pictured in the Old Testament – and that he is Emmanuel, ‘God
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with us’ (Acts 8:37). This heart faith in Jesus Christ is of great
concern because eternal life depends upon it. By believing on
Christ and through his blessed name, we have eternal life,
access to the throne, and acceptance before God (Acts 2:36;
Acts 4:11-12; Rom. 3:19-24; Rom. 4:22-25; 1 John 5:10-13).
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Christ on the shore

John 21:1-9
v. l. After our Lord had risen from the dead, appeared to Mary
and twice to his disciples, he showed himself to seven of the
disciples who had gone to Galilee according to his instructions
(Matt. 28:10, 16). These appearances were more than just
physical appearances in order that they could see him and know
that he lives. He manifested himself to them in his divine
majesty, his resurrected glory, his love and compassion for
them, and his victorious redemptive work (John 20:28-31). Here
are the recorded appearances of Christ after his resurrection.
There may have been more; we do not know (Acts 1:3).
1. To Mary Magdalene (John 20:11-18).

2. To the women (Matt. 28:9-10).
3. To Cleopas and his companion (Luke 24:13-35).
4. To Simon (Luke 24:34; 1 Cor. 15:5).
5. To the disciples, Thomas being absent (John
20:19-23).
6. To the disciples, Thomas being present (John
20:24-29).
7. To the seven at the Sea of Galilee (John 21:1-14).
8. To the disciples on the mountain in Galilee (Matt.
28:16-20).
9. To the five hundred (1 Cor. 15:6).
10. To James, the Lord's brother (1 Cor. 15:7).
11. To the eleven disciples on Olivet, near Jerusalem
(Acts 1:4-11; Luke 24:50-51).
12. To Paul on the road to Damascus (Acts 9:3-7).
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vv. 2-3. There were seven of his disciples assembled together in

a certain place not far from the Sea of Galilee (Tiberias); and
Peter said to the others, ‘I go fishing.’ This was his business and
occupation before he met the Master. Judging from the following
verses, it would seem that Peter (having nothing to do, unsure
of his master’s purpose for him, and being a man of action more
than contemplation and waiting) decided to go back to the boats
and nets. Whether Peter was turning his back on preaching and
returning to his former occupation, we do not know for sure; but
it appears so. The other disciples were ready to follow where
Peter led and they said, ‘We also go with you.’ They evidently
still owned boats and nets; so they entered a ship, as they had
done so often before, and fished all night. This night they caught
nothing. Our Lord is sovereign over the fish of the sea, and he
prevented them from having any success this night. They had
been called to be fishers of men, not fishermen of this sort.
vv. 4-5. Morning dawned and the Lord Jesus stood on the
shore. The disciples were only about one hundred yards
offshore and could both hear him and see Him, but they did not
know that it was the Lord. He asked, ‘You have caught nothing
at all, have you?’ They replied, ‘No!’ He did not ask this question
for information nor because he did not know, but the reason was
two-fold: to draw their attention to the fact that their return to
their old occupation was a total failure (‘without him we can do
nothing’), and to make them attentive to the miracle he was
about to perform. He can and does indeed supply the needs of
his people (Phil. 4:19).
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v. 6. Experienced fishermen do not usually obey the orders of

strangers standing on the shore. Nevertheless, at the command
to ‘cast the net on the right side of the ship,’ they obeyed and
caught a multitude. Several things might be suggested–the
calm, majestic, authoritative voice of the Master, or perhaps
they recalled a similar incident (Luke 5:4) that happened months
before, or did John begin to suspect that it was the Master when
he spoke? At any rate, these weary fishermen obeyed and
caught 153 fish.
vv. 7-8. John said to Peter, ‘It is the Lord.’ If he did not
recognize the Lord's voice, at least he knew from this miracle
who it was. Peter had been toiling with the nets, stripped down
to a loincloth, or with nothing on, because it was hot, hard work.
Realizing that his Lord (whom he had denied, whom he had
doubted, and whom he had disobeyed by leaving the place of
meeting to return to fishing) was standing on the shore speaking
to them in love and patience. Peter, anxious to be in his
fellowship and good graces, wrapped his fisher's coat about
himself and jumped into the water to swim ashore. He felt guilty
about where he was and what he was doing (for he had led the
others there). Yet he loved the Master and wanted to be the first
to welcome him. We see this impulsiveness in Peter quite often.
The other disciples stayed in the ship and rowed to shore with
the fish.
v. 9. The disciples came from their defeat, frustration, and

failure at sea to find a fire kindled and a meal of bread and fish
prepared for them by the Lord. What a lesson for those who
minister the gospel! We are unable to provide anything in our
own strength, but by his grace he will fully meet our needs. Also
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the Master's provisions are so complete that nothing of ours

need be added. The command, when he provides, is simply,
‘Come and dine, for all things are ready.’ It is so in redemption–
Christ is all and in all. All we bring to him is our emptiness, our
need, and our sin. We stand before him and his spiritual
blessings as these weary, hungry disciples stood before that
meal. It was all provided by their loving Lord (1 Cor. 1:30; Col.
2:9-10; Eph. 1:3).
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Lovest thou me?

John 21:10-17
v. 10. The disciples landed their boat with the net full of fish
dragging behind, ran to where Peter and the Master were
standing beside a fire of coals, and all stood amazed and
delighted before a complete meal of bread and fish prepared by
the Lord. Before they were to dine and talk, their fish must be
cared for; so the Master said, ‘Bring your fish to land.’
v. 11. Simon Peter (I'm sure all of the disciples helped him, but
Peter was the leader) drew the net to shore and counted one
hundred fifty-three great fish. Usually this many fish would break
a net, but there was not a tear in it (Luke 5:4-9). Everything
connected with this incident is miraculous in order to strengthen
the faith of these disciples who would carry the gospel to the
world (Heb. 2:3-4).
v. 12. Evidently not much conversation had taken place, only

the instructions of the Lord. The disciples were silently stunned
and awed in his presence and before his great power. They
landed the boat, stood about in silent wonder observing him and
the meal he had provided, emptied the net, and counted their
catch as he had instructed them; and now he said to them,
‘Come and eat breakfast.’ None of them asked any questions,
for they knew that it was the Lord. Their doubts, unbelief, and
questions about his resurrection were all resolved. Their Master
was again with them, providing for them and serving them. They
were satisfied and happy. They knew it was the Lord himself.
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vv. 13-14. The Lord took the bread and fish, which he had
prepared and gave it to them. It is so important to observe that
the banquet of mercy is provided and served to hungry sinners
by the blessed Lord himself (Psalm 23). Christ, himself, is the
fountain of all grace and the source of all mercy. John Flavel
wrote that all spiritual blessings are in and through Christ, those
blessings are ours by a living union with Him, that union with
Christ is through faith, and faith is the gift of God and comes by
hearing the word. This was the third time he appeared to his
disciples since his resurrection (John 20:19; John 20:26; John
21:7).
v. 15. After they had finished eating and had refreshed

themselves, the Lord singled out Simon Peter and said to him,
‘Lovest thou me more than these?’ This setting was similar to
the one in which Peter had denied the Lord. It was around a fire,
and Peter denied the Lord three times. Some suggest the Lord
pointed to the boats, the nets, and the sea, which had been
Peter's life and occupation. Now his life was to be Christ and his
occupation to preach and to feed the Lord's sheep. Others say
Christ asked if Peter really loved him more than the other
disciples loved him; for Peter had said, ‘Though all shall be
offended because of thee, yet I will never be offended’ (Matt.
26:33).
Peter did not hesitate nor boast of the degree of his love; he
simply replied, ‘Lord, you know that I love you.’ With modesty
and humility, yet acknowledging the omniscience of Christ and
his own affection for Christ, he declared his love for the Master.
‘Feed my lambs,’ Christ said. Feed the new-born, the weak
believer, and the Lord's little children (1 Peter 5:1-2).
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v. 16. The second question is a little different from the first in

that the Lord left out, ‘more than these,’ and simply asked, ‘Do
you love me?’ Peter replied in the same way as before, as if to
say, ‘What more can I say or do? You know that I love you.’
‘Feed my sheep’–both the sheep of Israel and the sheep among
the Gentiles (Ezek. 34:1-6).
v. 17. Peter was grieved when the Lord asked him the third
time, ‘Lovest thou me?’ It has been suggested that the Lord
asked this question three times because Peter had denied him
three times. I'm sure that the memory of that incident added to
Peter's grief that the Lord should keep repeating this same
question. Peter appealed to the Lord's complete knowledge of
all things, of all men's hearts and thoughts, and replied, ‘Lord,
you know all things; you know that I do love you.’ This is the
vital issue and question of questions for all professed Christians,
‘Do you love Christ?’ Not, ‘do you love the word, the doctrine,
the church, the law, the people of God?’ though you certainly
will if you love Christ. But do you love him? This is where life
and hope and grace are born–love for Christ (1 Cor. 16:22).
Again the Lord said, ‘Feed my sheep.’ It may be observed from
the repetition of this phrase following Peter's declaration of love
for Christ that the only proper persons to feed the Lord's sheep
are those who truly love him! There are pretended shepherds
who feed themselves and in time of trouble leave the flock, or
who feed goats and not sheep, or who feed them not the true
bread. But since the work is so laborious, the opposition from
the religious world so great, the reproach of the world so
constant, and conflict with powers of darkness so real, only true
lovers of Christ faithfully perform the work of feeding the sheep.
They are faithful to preach and teach the word because they
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love Christ, they love the gospel of his grace, and they love his
sheep. They also know that God will bless, honor, and prosper
his preached word (Isa. 55:11). They are motivated by Christ's
love for them and their love for him (2 Cor. 5:9-15).
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Follow me
John 21:18-25
vv. 18-19. Verse 19 gives us the meaning of our Lord's words to

Peter in Verse 18. Peter (as all of the apostles except John, who
was exiled to Patmos) would die a martyr. The Lord tells him by
what death he would glorify God – crucifixion! When you were
young, you freely dressed yourself and traveled where you
would in freedom. But you will live to be an old man, preaching
the gospel of God's grace and feeding the sheep of Christ: and
then you will be bound as a prisoner, stretching forth your hands
on a cross; and they will take you to a shameful, cruel death.
‘Where thou wouldest not’ means NOT that Peter would be
unwilling to die for Christ, but that this type of death is
disagreeable to the flesh. Our Lord glorified the Father in death
(John 13:31-32), and the disciples would also glorify God in their
deaths (2 Peter 1:14). It is reported in ‘Fox's Book of Martyrs’
that:
Peter was crucified at Rome.

James the less, at age 94, was stoned and beaten to
death.
John was exiled to Patmos.
Andrew was crucified.
Philip was stoned then crucified.
Thomas was killed with a spear.
Bartholomew was beaten then crucified.
Matthew was slain with a halberd.
James the great was beheaded.
Simon Zelotos was crucified.
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Jude was crucified.
The Lord said to Peter, ‘Follow me,’ in preaching the gospel and
in death. Our Lord renewed the call he had given to Peter earlier
(Matt. 4:18-20).
vv. 20-21.. Peter looked over at John, the writer of this book,
who (without calling his own name) describes himself so as to
leave no doubt as to whom Peter meant. ‘Lord, what shall John
do? What shall John suffer?’ It is really difficult to determine the
reason Peter asked this of Christ. Was he genuinely concerned
for his friend John? Was he just curious about John's future
service and usefulness? Or was he thinking, ‘If I am to be a
prisoner and die for the faith, should not John and the others
suffer also? Am I the only one who shall bear the wrath of men
for the glory of God?’ From the answer that our Lord gave to
Peter, we can determine that the question was impertinent,
improper, and totally out of place. Evidently our Lord's
command, ‘You follow me,’ had not registered fully with Peter.
v. 22. The Lord's reply carries a strong rebuke for Peter's

curiosity, friendly interest, probing into secret matters, or
whatever it was that motivated Peter's question. ‘If it is my will
for John to live and not die until I return, of what concern is that
to you? You follow me!’ While the body of Christ is made up of
many members and our one goal and purpose is to glorify our
head, Jesus Christ–to preach his word, to feed his sheep, and
to follow Him--yet the work each member does, the gifts each
member has, the place each occupies, and the suffering each
endures are according to the will and purpose of the Lord. We
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must be occupied with our own ministry, calling, and faithfulness

to Christ and not be taken up with how, when, or where he is
pleased to use others (1 Cor. 12:12-27). There should be no
jealousy, envy, nor self-seeking among the servants of the great
King. In his infinite wisdom and according to his purpose, he
calls and assigns each servant to his place and work, which
work is to be done willingly, diligently, and unto the Lord (2 Tim.
2:9-10).
v. 23-24. I suppose that it is only normal and natural (men being

what they are, always ready to misinterpret, misread, and
misapply the word of the Lord) that the rumor went forth among
the brethren (and remained for a long time) that John would not
die but would remain until the second coming of the Lord Jesus.
But John, who wrote this epistle (and we know that his
testimony is correct), sets the record straight. The Lord did not
say that John would not die! In answer to Peter's concern for
what place John would serve and what death John would die,
the Lord said, ‘If it is my will for John to live until I come and
never die, that is of no concern to you. Peter; it is your business
to follow me and fulfill my purpose, whatever I am pleased to do
with John.’
v. 25. We must never imagine that all that our Saviour did and
said are recorded in this book or in any other book. If all the
miracles he did, sermons he preached, works he performed,
and words he spoke had been written in books, the world itself
could not contain the books that must be written: for he is from
everlasting to everlasting! However, God has been pleased to
have written all that is necessary and needful for us to know
concerning the person and work of the Lord Jesus Christ, that
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we may know Him, believe Him, and be brought to life eternal

(John 20:31; 2 Tim. 3:15-17).
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Romans
A Work
of
Henry Mahan
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Roman 1:1-6 Henry Mahan
The gospel concerning his son

Roman 1:1-6
The epistle to the Romans was not Paul's first epistle. Several
were written before it. It may be placed first because of the
excellency of it or perhaps because of the subject of it! The chief
design of this epistle is to set in a clear light the doctrine of
justification–which is not by nature, law, or ceremony but by the
righteousness of Christ imputed through the grace of God and
received by faith.
Calvin said, ‘When anyone gains a knowledge of this epistle,
he has an entrance opened to him to all the most hidden
treasures of scripture.’
v. 1. ‘Paul.’ Most agree that the apostle was called Saul among
the Jews and Paul, by the Gentiles (Acts 13:9). One thing is
certain–the true servants of Christ are not fond of fancy titles.
Paul Identifies himself in a three-fold way:
1. ‘A servant of Jesus Christ,’ This was not only an

expression of humility, but one which denotes a true
minister of Christ and his church; for he does consider
himself indeed a willing, loving, obedient bondslave of
Jesus Christ. (Exo. 21:1-6).
2. ‘Called to be an apostle.’ An apostle was one who
was sent by Christ, had his authority and doctrine directly
from Christ, and had special power to work miracles in
confirmation of his mission and authority (Heb. 2:3-4).
Several questioned his apostleship because he was
called after Christ ascended.
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Bible Class Commentary Roman 1:1-6
3. ‘Separated unto the gospel.’ We know that he was

separated from his mother's womb (Gal. 1:15), he was
separated to bear the gospel to Gentiles (Acts 9:15), and
he was separated by the Holy Ghost (Acts 13:2); but this
reference is to his determination to preach the gospel of
God! He was fully dedicated to preaching the gospel. (1
Cor. 1:17; 1 Cor. 2:2). It is the gospel of God in that he is
the author of it, the executor of it, the subject of it, and
the revealer of it.
v. 3. These words are to be read with verse one, ‘The gospel of

God concerning his Son Jesus Christ our Lord,’ and express the
subject matter of the gospel. Christ is the gospel! The gospel
concerns his person and his work. The whole gospel is included
in Christ; and as a man removes one step from Christ, he
departs from the gospel (2 Cor. 11:3; 1 John 5:11-13, 20).
Two things must be found in Christ in order that we may
obtain salvation in him: deity and humanity (Isa. 9:6; Matt. 1:23;
John 1:14). He is the Son of God, our Lord Jesus Christ; and
according to the flesh he is the seed of David (Psalm 132:11;
Luke 1:32). It appears to have been a common thing for the
Jews to refer to their Messiah as the Son of David (Mark 10:47;
Matt. 22:42).
v. 4. Our Lord Jesus was made or became the seed of David

(Gal. 4:4), but he was declared to be the Son of God (John
10:30). He is the Son of God with power (Heb. 1:2-3; Matt.
28:18; John 17:2; John 5:36). ‘According to the spirit of holiness’
can be understood either of the Holy Spirit (Matt. 3:16) or the
divine nature of Christ, which was without sin.
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Roman 1:1-6 Henry Mahan
He was declared to be the Son of God by the resurrection

from the dead. On this great fact of his resurrection from the
dead, Paul rests the truth of his gospel (1 Cor. 15:12-19). His
resurrection declares him to be all that he claimed.
v. 5. Having completed his definition of the gospel, Paul speaks

of his call to the apostleship and the end of his ministry. By the
mercy of Christ he received grace in conversion and the office
of an apostle. It was through divine favor, not his own
worthiness, that he was chosen for such a high office (1 Cor.
15:10).
We have received a command to preach the gospel among
all nations, and this gospel is received or obeyed by faith (Mark
16:15-16). It is our duty to preach the word, and it is the duty of
all men to hear and believe (John 6:28-29). By special
appointment Paul was a minister to the Gentiles for the honor
and glory of the name of Christ, in whose name Paul went and
in whose name he preached (Rom. 10:13-15).
v. 6. The calling here is not to an office; but it is that internal,

effectual, and personal call of the Spirit of God to saving faith in
the Lord Jesus Christ (1 Cor. 1:26-30).
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Bible Class Commentary Romans 1:7-15
Ready to preach the gospel

Romans 1:7-15
v. 7. The apostle addresses all the believers in Rome without

any distinction except to say that they are ‘beloved of God’ and
‘called to be saints.’ The Lord, through his own kindness, made
us objects of his love (1 John 4:10) and by his Spirit called us by
the gospel to the obedience of faith (1 Thess. 4:10).
Then comes the apostle's usual salutation, ‘Grace to you
and peace from God our Father and the Lord Jesus Christ.’ He
prays for an increase of grace, for every grace is imperfect; and
those who have the most stand in need of more (2 Peter 3:18).
By peace is meant peace with God through Christ, peace in our
own hearts, and peace among believers and with all men. The
Father is the Giver, and Christ is the Fountain of all blessings in
this life and throughout eternity!
v. 8. After the inscription and salutation follows a thanksgiving.
1. The object of thanksgiving is God. Since all that we

are, have, and know comes from him, it is reasonable
that we should praise and thank God (1 Thess. 5:18;
James 1:17).
2. The person through whom thanks are given is
Christ. There is no coming to God except through Christ,
nor is any sacrifice of prayer or praise acceptable except
through him (John 14:6; 1 Tim. 2:5).
3. The persons for whom this thanksgiving was made
were all the believers in Rome, and the thing for which
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Romans 1:7-15 Henry Mahan
the apostle was most thankful was the fact that these
people believed the gospel so strongly and so openly that
their faith in Christ was known throughout the world. Men
and women of true faith are not ashamed to declare it
(Rom. 1:16; Luke 9:26).
v. 9. ‘God is my witness.’ These words are an appeal to God

and carry in them the form of an oath, for Paul was personally
unknown to the saints at Rome; so in assuring them of his
affection, interest, and continual prayers for them, he says, ‘The
Lord God, whom I serve in my innermost being, in heart, mind,
and spirit in the glorious gospel of his dear Son, is my witness
that I continually mention you in my prayers.’
v. 10. One of the things Paul requested at the throne of grace

was that he might have the opportunity to visit the church at
Rome. He prayed that it might be the will of God for him to have
a prosperous or profitable visit among them.
v. 11. It was not Paul's desire just to travel, or to see the great
city of Rome, or to behold the riches, grandeur, and historical
sights; but he desired to minister to the church spiritual light,
knowledge, peace, and comfort through the word. God has
given Paul the ability to preach the gospel, teach the word, and
establish churches in the truth (Eph. 4:11-14; Heb, 3:13). He
wanted to lend his aid to the saints at Rome to help confirm and
establish them in the faith.
v. 12. When the word of God is faithfully preached and believers

are established firmly in faith, then comfort and assurance
follow! When believers are established, both they and the
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minister are comforted together. The grace of faith is the same

in all, called common faith (Titus 1:4).
v. 13. This desire to visit them was not a sudden impulse but a
desire he had entertained for a long time. He was hindered
either by God, who had work for him in other places (Acts 16:6-
9), or by Satan, who sometimes by divine permission has such
power (1 Thess. 2:18), or by his duties in other places. Paul
desired to have some fruit among them. We understand ‘fruit’ to
be the conversion of sinners, the edification of believers, and
the fruitfulness of believers in grace and works (Matt. 7:15-16;
John 5:16).
v. 14. Because of the mercy of God to me and by his divine call

to the ministry of the word, I have an obligation to fulfill, a duty to
perform, and a debt to pay to all men, cultured and uncultured,
wise and unwise. The gospel is the same for all men and is to
be preached to the civilized, cultured nations as well as to the
pagan, uncivilized barbarians. It is the same gospel to those
who are learned and wise, with respect to human wisdom and
knowledge, and to those who are unlearned and untaught in
natural things (1 Cor. 1:26-30; Matt. 11:25).
v. 15. Paul was willing and ready to preach the gospel to the
headquarters of the Roman Empire, the seat of Satan, and
where the heat of persecution was. He was anxious to fulfill
God's calling, as far as he was allowed to do so by the Lord.
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I am not ashamed of the gospel

Romans 1:16-20
v. 16. The apostle declares that he is not ashamed of the gospel

of God's grace, of mercy to the guilty through Christ, of salvation
by substitution. Though it seemed nonsense to some and a
stumbling block to others, Paul was not ashamed to believe it
and to preach it (1 Cor. 1:18-24). Some in religion reveal that
they cannot bear the reproach of his gospel. They own it in
private, but they will not preach it in public. Some cover the
offense of the cross with words of wisdom and human
philosophy, seeking to please men. Some add their works to his
grace.
The gospel of Christ and the preaching of that gospel are the
means God uses to:
1. Quicken dead sinners (James 1:18; 1 Peter 1:23;

Mark 16:15-16),
2. Open blind eyes (2 Cor. 4:3-6),
3. Reveal Christ (Rom. 10:13-15; 1 Cor. 15: 1-4), and
4. Declare salvation through Christ (Rom. 3:24-26).
‘To the Jew first and also to the Greek.’ The word ‘Greek’
includes all the Gentles. These two classes comprehend all
mankind. The Jews were chosen to receive the law, the
prophets, the types, and the tabernacle; thus, we can say the
gospel in type and promise was first preached to them (John
1:11-13; Rom. 3:1-2).
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v. 17. The gospel of Christ reveals the righteousness of God

(Rom. 3:25-26). If we would seek salvation or life with God, his
righteousness must first be found; for God is holy, just, and
righteous; and in order to be loved by God, accepted by God,
and justified before God, WE must become righteous--not by
our righteousness, which is filthy rags, but by his righteousness
(Matt. 5:20; Rom. 10:1-4). We cannot obtain salvation anywhere
but through the gospel of Christ, for therein is the righteousness
of God revealed (Rom. 5:19; 2 Cor. 5:21). This righteousness is
not known nor understood by the light of nature but must be
revealed (1 Cor. 2:9-10).
‘Revealed from faith to faith.’ Righteousness is secured by
Christ and received by faith. ‘From faith to faith’ means from one
degree of faith to another; for faith, like any other grace, grows.
As we grow in faith, we have a clearer view of God's
righteousness in Christ and a clearer view of our sin and
unworthiness.
‘The just shall live by faith.’ Four times this appears in
scripture (Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38). We
begin by faith (Rom. 3:22), we continue in faith (Col. 1:23), and
we die in faith (Heb. 11:13). We live not upon faith, but by it
upon Christ!
v. 18. There are two revelations given from heaven: one is the
grace of God in Christ (the righteousness of God upon all who
believe) and the other is the wrath and judgment of God upon
unbelievers.
This wrath is revealed in the law, in the judgment of God
upon Adam, Sodom, Noah's world, and countless other
examples, and in the cross of Christ on which God spared not
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his own Son who bore the sin of his sheep (Psa. 5:5; Psa. 7:11;
John 3:36).
The apostle begins in this verse to describe the awful
ungodliness and unrighteousness of men living under the
revelation of nature but destitute of the true knowledge of God.
They have some knowledge of the divine being through creation
and conscience but repress it and give way to evil only.
vv. 19-20. There are some things that cannot be known of God
except through gospel revelation, but there are some things that
may be known of God by nature. God himself is invisible; but his
power, majesty, and glory shine forth in the things he has made
(Psalm 19:1).
‘Clearly seen’ is the word used here. God gave men eyes to
look about them, above them, and around them to behold his
glory.
‘Being understood’ refers to the mind and heart of man,
which should in an intelligent and thoughtful way recognize God
and love God. Because they walk not in the light which they
have, they are without excuse. They have no excuse for their
idolatry and vicious lives. When sons of Adam have nothing
more than the manifestation of the living God in the works of
creation, providence, the law, and conscience, they have
enough to render them inexcusable before God; for it is their
duty to make good use of these things; and the cause of their
not doing so is their evil hearts (Rom. 2:14-15).
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Wherefore God gave them up

Romans 1:21-32
v. 21. Paul testifies here that God has given to men the means
of knowing there is a God; for the world does not exist by
chance, nor could it sustain itself. His eternity is evident, for he
is the maker of all things. His power upholds all things and
continues their existence. His wisdom arranged things in their
proper order. His goodness is evident, for there is no other
cause but himself for the creation and preservation of the earth.
His justice punishes the guilty.
Though men had such a knowledge of God, they neither
thought nor spoke honorably of him. They did not glorify him as
God, nor honor him as the Creator, nor worship him as the Lord
and governor of the universe.
They were not thankful for the knowledge they had nor for
their mercies. They forsook the truth of God and turned to the
vanity of their own reason and foolish imaginations. Their foolish
minds and hearts, when turned away from God, could only
plunge headlong into the darkness of error, delusions, and
unrighteousness (Isa. 55:8-9; Prov. 14:12; Rom. 8:7). Men who
will not have God to reign over them will have darkness and
death to reign in them.
v. 22. The so-called learned men among the Gentiles first called
themselves wise men; then, to cover their vanity and pride, they
called themselves philosophers. But, notwithstanding all their
arrogance and claims to be lovers of wisdom, they became
fools; for there is no true wisdom, knowledge, nor understanding
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apart from our Lord (1 Cor. 3:18-20; Prov. 2:6; 1 Cor. 1:19-20).
A man's greatest mistake is to seek wisdom in his own thoughts
and understanding and to try to draw God down to the level of
his own low condition, rather than to humbly look to God for a
revelation of himself (Matt. 11:25-27; Matt. 13:10-13, 16).
v. 23. Having imagined such a god as they could comprehend

according to their carnal reasoning and natural understanding,
they were very far from any knowledge of the true and living
God (John 17:3; 1 John 5:20). God is incorruptible, immortal,
and invisible, and thus is opposed to all corruptible creatures
and things (1 Tim. 1:17; Col. 1:14-15). He has a glory essential
to him which cannot be changed or represented by a person,
picture, or image called by his name. The heathen say, ‘We
know God is in the heavens; and this picture, statue, or person
is not God but his image.’ This is still idolatry, for it is a high
indignity to God to form so gross an idea of his majesty as to
dare to represent him by any image of him (John 4:24; Heb. 1:1-
3; Exo. 20:4-5). Let us do away with all religious relics, images,
pictures, crosses, and representations of the living God–which
is idolatry. Man's degeneration led him down from images of
men and birds (to represent God) to beasts and even snakes!
v. 24. We see in the rest of this chapter where idolatry leads.

When men refuse the true knowledge of God and follow their
imaginations and the pollution of their minds and hearts, they
sink lower and lower into the darkest and vilest sorts of evil.
‘God gave them up’ is a phrase that appears three times in
the next few verses. That is, God withdrew his providential
restraints and left them to the pollution of their nature. The heart
of man is the source of all wickedness! The lusts that dwell
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there are many and tend to uncleanness of one sort or another

(Jer. 17:9; Matt. 15:19-20). When God leaves a man alone,
there is no level too low for him.
v. 25. They were given over to idolatry. Religious honor and

worship cannot be given to an idol or a creature without taking it
away from the living God.
vv. 26-27. Because of their idolatrous practices, God left them to

dishonor their own bodies and natures through homosexuality
and perversion, both among men and women.
v. 28. God gave them over to minds so void of judgment that

they justify and approve of their evil. Their understanding is so
reprobate that they call evil good and good evil (II Thess. 2:10-
12).
vv. 29-31. So far were these people from having a

righteousness to justify them before God that they were filled
with all unrighteousness. A large list is given of the vilest sins
being committed by them.
v. 32. All of this evil is aggravated by their knowledge of the will

of God (through the light of nature), that these things are
contrary to it, and that they are deserving of death–yet they did
them and took pleasure in those who committed them.
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No respect of persons with God

Romans 2:1-11
To understand the early verses of this chapter, one must read

the whole chapter and determine to whom the apostle speaks.
In the preceding chapter Paul had described the state of
idolatrous pagans. He now passes to the Jews, who (while they
rejected the righteousness of God in Christ to which the law and
the prophets bore witness) looked for salvation in their relation
with Abraham, their observance of the ceremonial law, and their
outward morality. Paul shows that the just judgment of God is
the same against Jew and Gentile, for all have sinned. Verses
17, 23, and 28 give us evidence that Paul here addressed the
religious Jews and not the heathen philosophers.
v. 1. The religious Jews passed judgment upon and condemned

the Gentiles, and Paul censures them (not for their judging and
condemning sin and idolatry, but for their being guilty in their
hearts and oftentimes in their deeds of the same things for
which they condemned others). Paul says that the law declares
all men to be guilty before God (Rom. 3:19, 23). He has already
proved the inexcusableness of the Gentiles, and in these verses
he does the same in regard to the Jews. When you condemn
the sins of others and are guilty of the same transgression, you
condemn yourself and are inexcusable (Matt. 5:21-22; Matt.
5:27-28).
v. 2. God's judgment is according to truth–not appearance,

works, nation, or profession. God will punish sin without respect
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of persons in whomsoever it is found! ‘The soul that sinneth

shall surely die.’ ‘God will by no means clear the guilty.’ The true
believer is free from condemnation because he is righteous. He
has fulfilled the law and suffered its just penalty in the
obedience and death of Jesus Christ, with whom he is one
(Rom. 5:19; 2 Cor. 5:21; Rom. 3:25-26).
v. 3. Since God's judgments are true and righteous, since God

looks on the heart and not on the outward appearance, since all
men are sinners and guilty before God, how can anyone who
has not a perfect righteousness and a sufficient atonement hope
to escape? (Job 25:4-6.) All must be judged according to their
works, and all who are not in Christ shall perish (Rom. 8:1, 33-
34).
v. 4. Are you Jews so blind as to trifle with, presume upon, and

despise the wealth of God's goodness, forbearance, and
patience toward you? Do you not know that the goodness of
God to you is intended to lead you to repentance and faith in
him? Goodness denotes God's benefits and blessings on them.
Forbearance denotes God's bearing with them and not
immediately executing vengeance. Long-suffering signifies the
extent of his forbearance. They concluded from their position as
Abraham's seed, their prosperity under God's goodness, and
the delay of his judgment that they would escape condemnation.
These mercies and benefits which should have turned them to
God in true repentance and faith served only to harden them in
their presumption and false profession.
v. 5. But by your stubbornness and impenitence of heart,

trusting in your works, traditions, and claims to righteousness,
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you are storing up wrath and indignation for yourselves on the

day of judgment. You are the authors of your own destruction.
The benefits and special favor of God which these Jews
enjoyed increased their condemnation, for an account of them
all shall be required (Rom. 3:1-2; Luke 12:47-48). There is no
judgment of God which is not according to strict justice! Mercy
and judgment are irreconcilable except in Christ, in whom mercy
is exercised consistently with judgment. Righteous and strict
judgment admits no mercy! The acquittal of a believer in Christ
in that day will be as just as the condemnation of the ungodly!
(Acts 17:31.)
v. 6. In that day of judgment God (who is righteous, holy, just,

and true) will deal justly with every person according to his
deeds. Every man will answer for himself in all that he thought,
said, and did. Punishment shall be universal but not equal, for it
is a just judgment (Matt. 11:22-23).
v. 7. These words are descriptive of one sort of person–those

who have in faith and perseverance sought the glory of God in
Christ, the HONOR which abides in Christ, and immortality in
Christ or the resurrection of life (Phil. 3:10-11). God will render
to them eternal life!
v. 8. But to those who are self-seeking, self-willed, self-

righteous, and disobedient to the gospel of truth, there will be
indignation and wrath.
vv. 9-11. The wrath of God will be poured out upon all men who
are guilty of sin (whether Jew or Gentile), and the mercy of God
will be upon all men in Christ (whether Jew or Gentile); for there
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is not respect of persons with God (Rom. 3:22-23; Rom. 10:12-

13; Col. 3:11).
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Both Jew and Gentile under

condemnation
Romans 2:12-16
v. 12. Divine justice will deal with sin; in whomsoever sin is

found, he shall perish! The Gentiles who have not the written
law of Moses shall perish, for they have sinned against the light
of nature, conscience, and the law written on their hearts. On
the other hand the Jews, who have the written law, shall be
judged by that law and condemned. Their having the law,
hearing the law, or partially doing the law shall not free them
from condemnation, but rather shall increase their misery.
Two objections are generally raised against these words:
1. Since God has not given the written law to the

heathen, they ought not be condemned; and
2. Since God gave the Jews his written law and
declared them to be a special people, they should be
spared. Both of these are dealt with in the next three
verses enclosed by a parenthesis.
v. 13. Reading the law, preaching the law, and hearing the law
may justify a man in his own eyes and even in the eyes of men;
but it will not justify him before God (Luke 16:15; Matt. 23:27-
28). If a man would seek righteousness from or by the law, it
must be a perfect inward and outward obedience (Gal. 4:21;
Gal. 3:10). The commandments of God are not given for
consideration, curiosity, or contemplation but to be perfectly
obeyed. Without a perfect holiness, no man shall be justified
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(Matt. 5:20). This righteousness is ours in Christ (Rom. 3:19-26)

through faith.
v. 14. This verse supplies the answer to the objection that God
cannot justly condemn the heathen since he has given them no
written law. Paul states that though they have not a written law,
they have proven by their own deeds that they have a law in
themselves, put there by God. The heathen do certain things
(though imperfectly) commanded by the law, which proves they
discern the difference between right and wrong.
v. 15. Haldane distinguishes between the law itself and the work
of the law. The work of the law is the thing that the law does;
that is, what it teaches about good and bad, right and wrong.
The Gentiles, who institute religious rites, make laws to punish
theft, murder, and adultery, and reward honesty and truth, prove
that there is imprinted on their hearts the work of the law, which
distinguishes between what is just and unjust. The testimony of
their own conscience witnesses against them.
‘They accuse or excuse one another.’ This supposes a
knowledge of right and wrong. No man can accuse or condemn
another if he has no standard of right and wrong, and no man
can defend an action unless he has a similar standard. The
Gentile is not without law, though he is without the written law of
Moses; and he shall be judged and condemned according to
light and knowledge (Rom. 1:18-20).
v. 16. These words are to be read in connection with verse 13.

They express the time when both Jews and Gentiles shall be
judged. As there is law common to the whole human race, there
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is a common judge, who is God; and there will be a day when

God will hold this judgment (Rev. 20:12-15; 1 Cor. 4:5).
‘The secrets of men’ means that this judgment will include all
things, even the most secret and most concealed. It is not like
the judgments of men which cannot discern the thoughts and
the heart. God will not only expose the external but the internal
guilt, even the inmost thoughts of men (Eccles. 12:14).
‘By Jesus Christ.’ Jesus Christ will conduct the judgment, for
he is the Judge of the quick and the dead; and to him hath the
Father committed all things (John 5:22; Acts 17:31; Rev. 1:17-
18).
‘According to my gospel.’ That is, the gospel which he
preached. The gospel includes everything revealed by Christ,
and this judgment is declared therein (Mark 16:15-16; John
3:18, 36).
‘In the economy of Jesus Christ there are two extreme
degrees, one of abasement, the other of exaltation. The lowest
degree of his abasement was his death and burial. The opposite
degree of his exaltation will be the last Judgment. In his death
he was covered with reproaches and pierced with the arrows of
divine justice. He was exposed on the cross as a spectacle to
the whole city of Jerusalem. In the Last Judgment, arrayed in
glory and majesty, he will appear before the whole universe in
the glory of his Father (Phil. 2:6-11).’ –Robert Haldane
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Who may be called a true Jew?

Romans 2:17-29
From here to the end of the chapter the Jews were especially
addressed in order to show that all of their external advantages
over the Gentiles, such as the law, the ceremony, the prophets,
and so forth, would not justify them before God! They were
sinners like the Gentiles, and trusting in these external types
and privileges only aggravated their condemnation.
vv. 17-20. In these four verses Paul deals with the privileges of
the Jews under six particular headings.
1. ‘You bear the name of Jew.’ They were Abraham's

seed. In that name they were distinguished from all other
nations and people.
2. ‘You rest in the law.’ It was not that they loved the
law, or obeyed it, or understood the purpose of it, or saw
Christ as the end and goal of it for righteousness, but
only that they had the law and the ceremony and,
therefore, claimed God's favor and blessings.
3. ‘You boast that the true God is your God.’ The
Gentiles worshipped idols; the Jews worshipped the true
God. The Gentiles were aliens; the Jews were the
covenant people. The Gentiles had no prophets nor
tabernacle; God dwelt with the nation of Israel.
4. ‘You say that you know God's will.’ What he
requires, what he commands, and what is agreeable to
him.
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5. ‘You say that you approve of the things of God

because you have been instructed by the law.’
6. ‘You say that you are guides and teachers of other
men.’ They felt that they had in their law the embodiment
of knowledge and truth, which equipped them to be
teachers and instructors.
vv. 21-23. In these verses Paul reveals their hypocrisy. He

establishes more firmly what he had said earlier in this chapter
that, though they had the law, they did not practice it; and
though they boasted of their knowledge of the law, they were
ignorant of its spirituality and therefore condemned themselves
(Rom. 10:1-4).
Here is a man who says he is one of God's chosen people,
who has received and approved of the law, whose boast is in
God, who knows his will, approves of the excellent things, who
teaches others that they should not steal, lie, commit adultery,
or worship idols. Surely this is a man of God! He would have
you believe that he is. But under this mask of hypocrisy is a
thief, an adulterer, a blasphemer, and an idolater who makes a
mockery of the law by continually breaking it.
Whatever advantage the Jews had over the Gentiles, they
were, notwithstanding, in the same condition before God–
unrighteous, ungodly, intemperate, and consequently subjected
to the same condemnation.
v. 24. It is written by your prophets that wherever you journeyed

among the Gentiles, your conduct and behavior caused the
heathen to mock the name of God (Ezek. 36:20-22; 2 Sam.
12:13-14).
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v. 25. Paul here pursues the Jew into his last stronghold;
circumcision! This rite was more ancient than Moses and
distinguished them from other nations. Circumcision was a
symbol of the Lord's covenant and a sign of all the advantages
enjoyed by the Jews. They thought that circumcision itself was
sufficient to obtain righteousness. Paul declares that in view of
obtaining favor with God, circumcision is profitable only if you
perfectly keep the whole law (Gal. 5:2-3). If you are trusting the
fact that you are circumcised to reconcile you to God and you
do not keep the whole law, you may as well be uncircumcised.
vv. 26-27. This is a hypothetical case, for no man can keep the
whole law. But suppose an uncircumcised man should keep the
law perfectly. He would be righteous before God, and he would
condemn you who have the outward form and letter but
transgress the law.
vv. 28-29. A man is not a child of God, righteous before God,

and justified by mere name, nationality, profession, and
ceremony. True circumcision is not something outward, but it is
an inward work of grace on the heart.
A man is a true Jew (or redeemed person) who has a work
of grace in the heart, who has renounced his works and looked
to Christ, who worships God in spirit and truth, who has the law
of God written on his heart and not in his hand, and his praise is
from God and not from men (Psa. 34:18; Psa. 51:17).
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What advantage then hath the Jew?

Romans 3:1-8
This chapter can be divided into three parts:
1. Verses 1-8 answer objections to the things stated

in Chapter Two.
2. Verses 9-19 prove Jew and Gentile are guilty of sin
and cannot be justified by the law.
3. The remaining verses state the true and only way
of justification–by the righteousness and death of the
Lord Jesus.
v. 1. We must read Romans 2:28-29. If a person is not truly a

Jew who is born of Jewish parents and is brought up in the
customs, ceremonies, and religion of the Jews; but anyone of
any nation who is born of the word and the Spirit of God is of
true Israel–if being circumcised profits nothing unless the whole
law is kept–then of what profit is circumcision? If having the law,
the prophets, and the ceremonies adds to the condemnation of
Abraham's natural sons and increases their responsibility, what
advantage or profit is there in being a Jew? Better to be a
heathen, one might think.
It might be asked today in the same vein. Why preach the
gospel to the heathen if the majority of them will reject it and be
held more accountable for their unbelief because of the light of
the preached word?
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v. 2. The Old Testament Jews had great advantage over the

Gentile nations. They had the oracles of God. The word is used
four times in the New Testament. In Acts 7:38 it means the law
of Moses. In Hebrews 5:12 and 1 Peter 4:11 it embraces the
truths of the gospel. In this verse it includes all the scriptures of
the Old Testament, especially as they regarded the Messiah,
Christ Jesus! While the Gentile must discover what he could of
God through the light of creation, conscience, and providence,
the Jew had the prophesies of the coming Messiah, pictures
and types of his sacrifice and atonement in the ceremonies, and
the promises of redemption and forgiveness through faith in
him. Instead of believing on him, confessing their guilt revealed
by the law, and resting by faith in the mercy of God and
righteousness imputed, they took the law, circumcision,
ceremonies, and Jewish heritage and went about to establish
their own righteousness based on imperfect, hypocritical
obedience to the form! All laws, rituals, morality, ceremonies,
scriptures, and outward form are of no value, but rather are
devastating if they do not lead a person to Christ.
v. 3. What if most of the Jews disregarded the promises of God,

did not believe the prophecies of the Messiah, despised and
rejected him when he came, and sought acceptance through
their heritage and rituals? Does this make void the promises of
God concerning the Messiah? Does this neutralize the promises
of God in Christ? Does this make void God's covenant with
Abraham? Does the rebellion and unbelief of the favored nation
make of none effect redemption by grace through faith in
Christ?
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v. 4. God forbid! Let no such thought enter your mind. God's

truth can never be changed by want of faith in men. God is true
and faithful to his word, to his promises, to his attributes, and to
his covenants. On the other hand, man is false, not only
because he often violates his word, but his nature is to lie and
shun the truth (Romans 8:7; Genesis 6:5).
Paul quotes David (Psalm 116:11; Psalm 51:4). God is just
in his Judgments, upright in all that he does, and will prevail
regardless of what sinful men say or do!
vv. 5-6. A man may say, ‘If my unrighteousness establishes,

illustrates, and commends the righteousness of God, then God
would be unjust to inflict his wrath on me.’ This is not Paul's
opinion, but it is an objection raised by foolish men. The answer
is that all unrighteousness is sin and does not by itself
commend or illustrate the righteousness of God! We do not
preach that man's evil and sin glorifies God or in itself makes
the grace of God glorious. If God used the evil of believers to
glorify himself, he could not judge evil in unbelievers. God's
mercy to the miserable, grace to the guilty, and pardon of the
most unrighteous glorify him. The black background does not
give beauty to the diamond on display, but only lets us see the
diamond's beauty by contrast.
vv. 7-8. Nothing is more opposite to truth than a lie. A lie can
never be of any advantage to truth or to the God of truth. A lie is
of the devil and punishable by death. The truth of God could
never abound through a lie. If this were true, then men could
say, ‘Let us do evil that good may come.’ But evil cannot of itself
produce anything but evil. The fact that God's glory is
manifested through grace to the chief of sinners is not the work
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of men but the work of God, who, through the righteousness of

his Son, turns even our sins to the promotion of his own glory.
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There is none righteous, no, not one

Romans 3:9-20
In the two preceding chapters Paul had written of the guilt of the
Gentiles and of the Jews separately. Now he takes them
together and proves from scripture that all men are sinners and
there is none righteous, no, not one. Through these verses he is
supporting the conclusion which he had in mind all along and at
which he arrives in Verse 20; namely, that by the deeds of the
law no man can be justified! And all of this is to set forth the true
way of peace as shown in Verses 21-26.
v. 9. The Jews are not superior or any better off than the
Gentiles with regard to their state and condition before God.
Though the Jews had the advantage with respect to external
privileges and revelations, yet, says the apostle, we have
already proved that all men, Jew and Gentile, are equally born
in sin, are by practice sinners, and are equally condemned
before the law of God (Psalm 14:1-3; Eccles. 7:20). All are not
only guilty but also in bondage to sin.
v. 10. This statement may be regarded as a summary of all that

follows and state the entire case: ‘there is none righteous, no,
not one.’ Not one person possesses a righteousness which can
in any way meet the demands of our Holy God. Four times Paul
uses the phrase, ‘there is none,’ and adds twice, ‘no, not one!’
(Romans 3:23.)
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v. 11. Man thinks he is a wise and understanding creature. It is

true that he has the faculty to understand things natural, civil,
and moral–and that quite imperfectly! But man has no spiritual
knowledge of God, no true sense of himself and his sin, no true
understanding of the way of salvation in Christ (1 Corinthians
2:14; John 6:44; Ephesians 4:18).
There is none that seek God earnestly, with the whole heart,
or in Christ Jesus. There is none that worship him in spirit and
truth and commune with him through the Mediator for his honor
and glory! (John 5:40-44.)
v. 12. ‘They have all gone out of the way’ of God and his truth
(out of the way of holiness, light, and life) and into their own way
of sin and evil (Isaiah 53:6). ‘They are unprofitable,’ becoming
corrupt and filthy. They are unfit for that for which God made
them–to glorify God. ‘There is none that doeth good’ in a
spiritual manner. Sin and self are mixed with all that we do. Only
God is truly good. Even our good works are unacceptable and
filthy in his sight (Isaiah 64:6).
vv. 13-14. Thus far the apostle has spoken in general terms of
man's sin. He now deals with particulars–such as words and
actions.
As to our words, he marks all of the organs of speech–the
throat, the tongue, the lips, the mouth. Nothing is more offensive
than an open grave sending forth the horrible odor of rotten
flesh. The speech that comes from a sinner's throat proceeds
forth from a dead, corrupt heart and nature. His tongue is used
to form words of deceit, hatred, blasphemy, and exaggeration.
The deadly poison of the snake is ejected forth from his lips
as they form words of slander, gossip, and blasphemy. ‘His
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mouth is full of cursing’ means speaking not only shameful

words, but, in particular, blasphemy of God. It is full of harsh
words for God, superiors, parents, and all authority. Bitterness,
murmuring, and discomfort flow freely.
v. 15. Having shown man's sinful words, Paul turns to his

actions! This comes from Isaiah 59:7. The feet represent motion
and action; and when these are said to be swift to shed blood, it
denotes the eagerness and readiness of men to sin against God
and one another.
vv. 16-18. All the ways men take and the methods they pursue
make them miserable and lead to destruction (Proverbs 14:12).
The way of sin does not build–it only destroys.
By nature men do not know the way of peace with God in
Christ. Christ is the only way of salvation, eternal life, and
everlasting peace and happiness. A man can only know this
who is taught of God (1 Corinthians 2:7-10).
By the fear of God is not meant a fear of hell, damnation,
and the wrath of God, but a reverential awe, worship, and
affection which leads to faith and obedience. The natural man
has contempt for the Living God as shown by his treatment of
Christ. He will not honor God.
v. 19. The law which speaks here is the moral law of God as it
appears in the whole word of God, which every man is bound to
observe and obey, Jew and Gentile. All mankind is under God's
law. This law pronounced every son of Adam guilty and stops
every mouth. We have no defense, no alibi, and nothing to
reply; for the holy law of God exposes our corruption inwardly
and outwardly.
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v. 20. Therefore this is the apostle's conclusion: The law cannot

save, cannot justify, cannot give us a righteousness. It can only
do three things:
1. Shut our mouths and declare us guilty before God,

2. Teach us the depths and darkness of our sin and
depravity, and
3. Shut us up to faith in the Lord Jesus Christ
(Romans 7:7-11).
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Just and justifier

Romans 3:21-31
Verses 19 and 20 sum up the things that Paul has said

concerning Jews and Gentiles. All are guilty of sin. All are
without excuse. None can open his mouth in his own defense or
claim any righteousness, but everyone must acknowledge guilt
before God. Paul then proceeds to the conclusion he meant to
draw from all this: there is no justification of any before God by
works or the deeds of the law. The law reveals sin; it cannot
relieve sin.
v. 21. ‘But now the righteousness of God without the law is

manifested.’ ‘The righteousness of God’ is one of the most
important expressions in the Scriptures, and it signifies both the
precept of the law and the penalty of the law. That is, the Holy
law in every jot and tittle must be honored; and where there is
the least offense, justice must be satisfied. We are not talking
here of God's own personal holiness, but of that righteousness
he has (by his grace) provided for and imputed to guilty sinners
through his Son (Romans 10:1-4).
‘Without the law;’ not without perfect obedience to the law
(for this Christ did) but without regard to the sinner's obedience
to the law. If there is no imputation of Christ's obedience, no one
will be saved (Isaiah 64:6; Matthew 5:20).
‘Now is manifested’ in the gospel. Why is the gospel the
power of God unto salvation? Because therein is the
righteousness of God revealed! (Romans 1:16-17.) Christ
fulfilled it for us and reveals it to us (Romans 5:19).
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Moses and all the prophets testified of this righteousness in

Christ (Isaiah 53:11; Jeremiah 23:5-6; Psalm 85:10-13).
v. 22. This perfect righteousness whereby we are sanctified,

justified, and received in God's presence as holy and without
blame is not imputed to us on account of any work of our own;
but it is received by faith. Faith is not a part of that
righteousness, but it is through faith that it is received. Before
we can have a part of anything in Christ, we must be one with
him; and this union is accomplished through faith (Romans
4:11-13: Philippians 3:9; Romans 4:20-24).
This righteousness of God is unto all and upon all that
believe, of every tribe, nation, and tongue. There is no
difference made between Old Testament people and New
Testament people, between Jew and Gentile, between male
and female.
v. 23. Why is there not one way of life for one and one way for
another? Because all have sinned and come short of God's
commandments, requirements, and glory! (Romans 3:9-11;
Psalm 14:1-3; Romans 5:12.)
v. 24. The blessing here is justification which stands opposed to

accusation and condemnation (Romans 8:31-34). We have the
holiness and righteousness of his Son as if it were our own
(Romans 5:1; Ephesians 1:6-7).
The cause of this blessing is the free grace of God. He
chose us, redeemed us, and called us according to the good
pleasure of his own will (Ephesians 2:4-7).
The source of this blessing is the redemption that is in Christ
Jesus! Christ, as our Redeemer, perfectly obeyed the law, bore
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our sins in his own body, was buried and rose again. He sits at
the Father's right hand as our Mediator. In him we are complete
(Colossians 1:19-23).
v. 25. The word ‘propitiation’ signifies the mercy-seat (Hebrews

9:5), which was a type of Christ. Christ is the propitiation to God
for our sins. He has reconciled us to God by his obedience and
sacrifice (Hebrews 2:17; 2 Corinthians 5:19).
‘The sins that are past’ means that God pardoned the sins of
believers under the Old Testament dispensation by the
atonement of Christ. They were persuaded of the promises in
Christ and embraced them by faith (Hebrews 11:13). It was due
to God's forbearance that he did not immediately destroy them
but passed by their sins till his law was honored and his justice
satisfied by Christ.
v. 26. ‘To declare, I say, at this time his righteousness;’ or to

manifest that perfect righteousness provided by Christ for every
believer (Romans 5:19; 2 Corinthians 5:21). We are not only
innocent but have the righteousness of God in Christ. God
saves men in such a way that his justice and truth are not
compromised or violated. He is a just God and a justifying God
(Psalm 85:10).
vv. 27-28. There is no room or reason for boasting by Jew or

Gentile. All boasting is cast out! By what principle is boasting
excluded? By works? Certainly not! Our sins are revealed and
laid bare by God's law. We are deprived of all glory. The
principle of faith destroys boasting, for faith receives all from
God and claims nothing for ourselves (1 Corinthians 1:30-31).
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The conclusion stands firm–justification is by faith without the

works of the law.
vv. 29-30. It is further confirmed that Jews and Gentiles are on

the same level with respect to their state before God. He is the
Lord God of both; and he justifies both in the same way–through
faith in Christ.
v. 31. The law is abolished as a covenant of works. It is fulfilled

by Christ in its administration, and it is destroyed as a yoke of
bondage; but the law remains unchanged in the hands of Christ,
where it is honored, established, and fulfilled (Matthew 5:17-20).
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Imputed righteousness
Romans 4:1-8
There are three prominent lessons set forth in Chapter Three:
1. There is absolutely no justification for Jew or

Gentile before God by the works of the law (Rom. 3:20).
2. There is the righteousness of Christ by which
believers are completely justified and sanctified in the
sight of God without our obedience to the law. This is
free, full, and forever in Christ (Rom. 3:21-22).
3. This perfect righteousness not only justifies the
sinner but also honors the law and God's justice, thus
enabling God to be just and justifier! (Rom. 3:26).
Paul proceeds in Chapter Four to illustrate these truths,

using two men held in the highest esteem by the Jews–David
and Abraham.
v. 1. In this chapter Abraham is referred to (in a spiritual sense)

as the father of all believers, but this verse speaks of his
relationship to the Jews (according to the natural descent) being
the first of the circumcision. What did he find as pertaining to the
flesh? Circumcision and the law? Did he find the way of life,
righteousness, and salvation by his services and performances?
There is no answer given; but by what follows the answer is,
‘no!’
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v. 2. If Abraham were justified by his works, either moral or

ceremonial, then, contrary to what Paul had taught, he had
something in which to boast, but certainly not before God, who
saw the sins of his heart and who was aware of all his failings
(Luke 16:15).
v. 3. Having denied that Abraham (or any man) is justified by

works, Paul appeals to the Scriptures. This is our foundation of
faith, the rule of faith and practice, and the source of all
information about God, sin, salvation, and eternal life–the
scriptures! (Gen. 15:6; Gal. 3:6; Rom. 4:20-22.)
But does not James say that Abraham was justified by
works? (James 2:21.) Paul and James are not speaking of the
same thing. Paul speaks of the justification of the person before
God. James speaks of the justification of the person's faith (or
claim of it) before men. Paul condemns our works as a cause of
justification before God. James praises works as the evidence
of our Justification before God. Paul was writing to those who
trusted in their works to save. James was writing to those who
neglected or denied the necessity of obedience.
v. 4. To the laborer, what he merits or earns can never be called

a gift, a favor, or mercy; but rather it is an obligation owed to
him. If work is involved at all (regardless of the degree of work),
it is a debt and not grace at all! (Rom. 11:5-6.)
v. 5. It is not that the believer does no good works, but that he

does not work in order to obtain life and salvation (Eph. 2:8-10;
James 1:20). We work because we love Christ, not in order to
be justified (2 Cor. 5:14-15). The elect believe God, who justifies
the ungodly (Rom. 5:6-8), even Abraham, who in his
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unregenerate state was ungodly. His faith (not the act of faith
but the object of faith, who was Christ) is imputed to him for
righteousness. Works mean nothing regarding justification, for
even our best works are full of sin (Isa. 64:6). But true faith will
produce works of faith and labors of love.
vv. 6-8. David, the chosen king, the man after God's own heart,
is quoted on the subject of the blessedness of the man who
believes God and seeks acceptance and righteousness in
Christ, not in his works! (Psalm 32:1-2.)
1. ‘Blessed is the man whose iniquities are forgiven.’

They are removed from us as far as the east is from the
west; they are cast behind God's back; they are cast into
the depths of the sea; they are remembered no more.
2. ‘Whose sins are covered.’ They are covered from
divine justice and shall never be seen again or brought
into judgment (Rom. 8:33-34).
3. ‘Happy is the man to whom God will not reckon or
charge sin.’ We shall appear before him without fault or
blame and shall be unreprovable. We are justified and
acquitted (Col. 1:22; Jude 24).
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It is of faith – that it might be of grace

Romans 4:9-16
The apostle fully establishes the truth throughout this epistle

that a man is justified before God by faith and not by works. In
these verses he shows in the most decisive manner that
Abraham did not obtain Justification by circumcision, since he
was justified BEFORE he was circumcised! Justification has no
necessary connection with, or dependence on, circumcision. We
are saved by free grace!
v. 9. Is justification only for the circumcised Jew or for the

Gentile as well? Why does Paul ask a question such as this?
Because the Jews not only believed that justification before God
depended (at least in part) on their works, but that this blessing
was connected with circumcision, therefore for the Jew only!
The design of the following words is to prove that justification
belongs to Gentile and Jew, and that it is by faith and not by
circumcision. Abraham serves as the example.
v. 10. When was Abraham justified? If righteousness was

imputed to him before he was circumcised, then circumcision
was not the cause, nor is it necessary to justification. And it may
come on the Gentile as well as on Jews. According to the
Scriptures he was in a state of righteousness and justification
before the birth of Ishmael (Gen. 15:6; 17:1-4; 17:9-14; 17:24-
25).
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vv. 11-12. If Abraham was justified before he was circumcised,

then why was he circumcised? His circumcision and the
circumcision of all Jews was a sign or token of that covenant
which God made with Abraham and his natural seed concerning
the enjoyment of the land and his favor. It distinguished them
from all other nations (Gen. 17:8-11).
Circumcision is also a typical sign of Christ (as all the
ceremonies of the law were), of the shedding of his blood to
cleanse from sin and the circumcision of the heart.
It was a seal to Abraham that he should be the father of
many nations in a spiritual sense and that the righteousness of
faith (which he had) should come upon them, Gentile and Jew,
after the same manner--by faith (Rom. 4:23-24). While all of
Abraham's natural seed were circumcised, it was only to those
who had his faith that he was a father in what is spiritually
represented by circumcision.
v. 13. ‘Heir of the world’ means this world and the world to
come. Abraham and all believers are the heirs of all things in
Christ (1 Cor. 3:21-23; Heb. 11:8-10, 13; Luke 20:34-36).
‘Or to his seed.’ The covenant, in all its promises in
reference to spiritual blessings, was established in Christ, who
was Abraham's seed (Gal. 3:16), and was given to all his church
in Christ (Rom. 8:16-17).
‘Not through the law but through faith.’ Not through the law of
Moses, nor the law of ceremony, nor the law of circumcision, but
by faith in Christ (Gal. 3:21-22).
vv. 14-15. If the Jews, who were seeking righteousness and

eternal life by the works of the law, should, on account of their
obedience to the law, obtain grace and glory, then faith is set
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aside; and the promise of righteousness by faith is of no effect.

If salvation is by works, it is useless for God to promise life to
those who, because of their inability to keep the law, seek it by
faith. Salvation cannot be by faith and works (Gal. 3:18; Gal.
2:21).
It is the law broken that brings upon us the wrath of God.
The law not only cannot justify (because of man's sinful state)
but it curses and condemns the guilty (Rom. 3:19; Rom. 8:3-4).
‘Where no law is there is no transgression.’ This is sort of a
proverbial expression. Sin is the transgression of God's law. But
the law IS COME! Not only the written law, but that law which is
revealed through creation, conscience, and written on the heart.
v. 16. Therefore, righteousness and justification are of faith and

not of works. In no other way but through faith can salvation be
by grace (Rom. 11:6). A reward must be reckoned either all of
grace or else all of debt on account of works performed; these
cannot be combined. If God takes into account any works of
men, then salvation is not by grace.
Also, the only way that salvation can be sure and the
promise of eternal life certain, for Jew or Gentile, is for the
whole of the work to be by the grace of God. We are born
sinners, by practice and choice we have failed, and the future
holds no hope for us apart from his grace (Gal. 3:10; Gal. 4:21;
James 2:10).
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Abraham – father of many nations

Romans 4:17-25
Verse 16 declares some things that every believer has been

taught.
1. Salvation is by faith that it might be by grace alone.

2. Salvation by grace is the only sure way of
salvation. If by works, none could be saved.
3. Both Old Testament believers and New Testament
believers, Jew and Gentile, are saved by grace through
faith in Christ.
v. 17. Abraham, in a spiritual sense, is the father of all believers,

not of the Jews only (Gen. 17:4-5), but of believers from all
nations. At that moment when Abraham stood before God,
though he was not then a father at all, it was as sure to him as if
it had already taken place. God willed it, and the result would
follow as sure as God calls into existence the things which exist
not. For God, according to his eternal purpose, speaks of things
which exist not in the same way that he speaks of things that
exist (Rom. 8:29-30; Acts 15:16-18).
‘Even God, who quickeneth the dead.’ Faith in God's power
to give life where there is no life is the proper ground of
believing anything which God purposes to do. If God quickens
the dead, can he not give life to Sarah's dead womb? Can he
not quicken dead Gentiles? Can he not raise our bodies from
the grave?
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v. 18. ‘Against hope’ That Abraham should be a father through

Sarah was against all natural principles. She was almost l00
years old. But Abraham believed ‘in hope.’ His hope was in the
promise of God; Abraham's expectation of becoming a father of
nations of believers rested completely on the word of God! He
believed God and hoped for the very thing that God said would
come to pass. Our hope of redemption is not just a wish or a
desire but expectation based upon the promise of God and the
purchase of the Son (2 Thess. 2:16-17; 1 Peter 1:3).
v. 19. ‘So shall thy seed be’ (Gen. 15:5). Here stands a childless
old man with an old wife, hearing God declare that through that
wife his seed would be as numberless as the stars of the
heavens. Abraham believed God! His age and impotence and
the deadness of Sarah's womb did not shake his faith. This
example ought ever to encourage our faith. There will always be
obstacles and difficulties but none that our Lord cannot
overcome! (Gen. 18:14; Matt. 19:26.)
v. 20. Abraham was not staggered with respect to the promise,

for it was made by him who cannot lie and with whom all things
are possible. He was not staggered by the difficulties and
seeming impossibilities which stood in the way, for his faith in
God was strong; therefore, he gave God all the glory. How did
Abraham's faith glorify God? By ascribing to God all the glory of
his faithfulness, his power, his grace, and his goodness. It is
important that we glorify God by ascribing to him his attributes
and believing that he will act according to them!
vv. 21-22. ‘Fully persuaded’ means that he was convinced and

confident that what God had promised, God was able to
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perform. Paul spoke in this fashion (2 Tim. 1:12; Heb. 7:25; Phil.
3:20-21).
Because he believed God it was imputed to him for
righteousness, not for the strength of his faith but because his
faith truly rested and trusted in God, not in himself or his works
(Rom. 3:21-22).
vv. 23-24. The account of how Abraham was justified and

received righteousness was not recorded for his sake alone nor
applicable to him only, but it is by faith that every believer is
justified and sanctified. Others were justified by faith before
Abraham, but the first recorded testimony respecting the
justification of sinners by faith is that of Abraham. He was the
first man singled out and designated as the progenitor of the
Messiah (Gal. 3:16). Therefore, he is called the father of all
believers.
Righteousness shall be imputed to us, as well as to
Abraham, if we believe God, who is identified by the fact that he
raised Jesus our Lord from the dead. To believe for salvation is
not to believe only on the existence of God but to believe on him
in regard to his gospel. Saving faith involves the person and
work of Christ who was promised of God, sent by God, bruised
by God, raised by God, and seated victoriously on the Father's
right hand (John 3:14-16, 36.)
v. 25. Christ was delivered up by his Father into the hands of

justice and death (according to his divine purpose) to redeem
us. Christ died in our stead and rose again as our Head and
Representative and was legally acquitted and justified, and us in
him. Christ's resurrection did not procure our justification; that
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was done by his obedience and death: but his resurrection

testified of it–sin's debt was paid (Rom. 1:1-4).
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The blessings of justification by faith

Romans 5:1-5
In the preceding chapters Paul clearly states and firmly proves

that justification before God is not of works but by faith. Now he
proceeds to show the blessings that are ours through Christ.
v. 1. We are justified and accounted righteous before God by

faith in the Lord Jesus, believing on him as he is revealed in the
Scriptures. Therefore, being justified, we have peace with God.
This peace arises from the fact that, in Christ, we are righteous,
our sins are forgiven, and we are holy and unblamable (Eph.
1:3-4; Col. 1:20-22). Out of Christ men are at war with God and
he with them (John 3:36; Rom. 8:7). When we are in Christ, we
are reconciled and enjoy peace (Isa. 32:17; 2 Cor. 5:19).
v. 2. By Christ we have access into grace or a state of favor,

sonship, and acceptance. Peace and grace are distinguished
from one another (1 Cor. 1:3; Gal. 1:3). Peace denotes a
particular blessing. ‘Access into grace’ (a state of favor) implies
all blessings (1 Cor. 3:21-23; Col. 1:12; Heb. 10:19-22).
‘We rejoice in hope of the glory of God.’ The hope of eternal
salvation, the hope of being like Christ, the hope of beholding
his glory as a joint-heir will produce joy. There can be no true
joy without such a hope (Psalm 17:15; 1 John 3:1-3).
Martin Luther said: ‘Although I am a sinner, yet I despair not,
for Christ who is my redeemer and my righteousness liveth. In
him I have no sin, no fear, no sting of conscience, and no fear of
judgment; for in him there is no condemnation. I am indeed a
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sinner as touching this present life, but I have a righteousness

of God which is above this life, who is Christ my Lord–in him I
rejoice!’
v. 3. Not only does the believer rejoice in hope of the glory of

God, but he rejoices even in tribulation, trials, and afflictions
(James 1:2-3; 2 Cor. 12:10). We do not rejoice in the suffering
nor the trial itself, for most trials are grievous and difficult; but
we rejoice in the EFFECT of the trial. All of our trials are
appointed by God, our Father, and are for his glory and our
good (Rom. 8:28; Heb. 12:9-11; Psa. 119:71).
‘Trials work patience.’ Patience is submission to the will of
God. It is to be content and wait upon the Lord (Heb. 13:5; Psa.
27:13-14). It is the opposite of covetousness, complaining, and
haste. It involves not only our attitude toward God and his
providence, but also our attitude toward others during the trial.
v. 4. ‘Patience worketh experience’ or maturity of character and

proof of genuine faith. Trials do not produce faith, but they
reveal faith which is there. Actually trials may detect a hypocrite,
harden his heart, and cause him to drop his profession. True
faith is stronger as a result of trial.
‘Experience and proof worketh hope.’ As the genuineness of
our faith is manifested and confirmed by trial and as we grow in
grace and the knowledge of Christ, our hope of enjoying the
glory promised in Christ is strengthened.
v. 5. Those who possess a good hope in Christ will never be

ashamed of that relationship, nor will they ever have cause to
be ashamed (for in him they are perfected), nor will they ever be
put to shame! A vain hope and a false profession will finally fail,
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prove to be empty, and result in eternal loss (Rom. 9:33; Rom.

10:11).
It is not our love for God that gives us a strong hope and
comfort (although the grace and fruit of love for God and others
is quickened in us by his Spirit); but the Holy Spirit reveals to us
God's love for us in Christ; and with the knowledge of that love
comes the effects of it–which are peace, access to the presence
of God, and rejoicing in the hope of eternal life (Rom. 8:35-39; 1
John 4:9-10).
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Christ died for the ungodly

Romans 5:6-11
In the preceding verses the apostle writes about the believer's

hope of the glory of God (v. 2) and the fact that those who have
that good hope in Christ will never be ashamed of that
relationship, nor will they ever have cause to be ashamed, nor
will they be put to shame. The truth of God's love to us in Christ
and the reality of that love has been put in our hearts by his
Spirit. In the next verses he proceeds to give us proof and
evidence of God's love for us.
v. 6. ‘Christ died for the ungodly.’ This is the sum and substance
of our gospel and is the great article of faith. Who died? Christ–
the only-begotten, well-beloved Son of God in human nature
(Rom. 8:34; Matt. 3:16-17). How did he die? A death of shame,
under the wrath and judgment of God (Phil. 2:8). Why did he
die? He died for, in the stead of, and as a substitute for, all
God's elect in order that God might be just and justifier (Rom.
3:24-26). For whom did he die? ‘For the ungodly,’ not for
righteous men, or religious men, or deserving men, but for those
who are ungodly in nature and practice (Eph. 2: 1-5). When did
he die for us? When we were without strength to obey him, to
keep his law, and without ability to help ourselves. We were in
bondage to law and to sin and unable to change our condition
(Jer. 13:23). He died for us ‘in due time,’ at the time appointed
by the Father (Gal. 4:2-5; 1 Tim. 2:5-6). This is the greatest
single proof of love: to give one's life for the object of that love (1
John 4:10; John 15:12-13).
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v. 7. There are two types of men mentioned here:
1. A righteous or just man: that is, one who is moral,

strict, and religious before men in all his ways, yet not
necessarily loved. It is not likely that one would die for
such a man.
2. Then there is the good and benevolent man who is
gracious, kind, and considerate to all. Among men he is
beloved and respected. Some would certainly die for
such a man!
v. 8. But God manifested his love for us (gave clear proof and
evidence of that love, so that there is no room to doubt it) in
that, while we were yet in sin, Christ died for us. This is true in
respect to all that are saved, from Abel to Paul to you and me
(Isa. 53:6). When Christ loved us, died for us, and redeemed us,
we were sinners by birth, choice, and practice, with no love for
God (Rom. 8:7-8).
v. 9. If God's love to us is so great and so rich that he gave

Christ to die for us when we were ungodly sinners, it is much
more certain and sure that being righteous, justified, and free
from sin in Christ, we shall be delivered from God's future wrath
and punishment (Rom. 8:31-34).
v. 10. If while we were enemies of God (Eph. 2:3; Col. 1:21;

Rom. 8:7) we were reconciled to God through the death of
Christ (2 Cor. 5:18-21), it is much more certain that, God being
reconciled to us and us to God, we shall be daily kept,
delivered, and sustained by the resurrected, intercessory life of
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the Man Christ Jesus. If you can comprehend what God has
done for us while we were enemies, try to comprehend the
blessings that are ours as his friends and sons–those who are
joint-heirs with Christ (Rom. 8:16-17).
v. 11. ‘Not only so,’ that is, not only do we rejoice in hope of the
glory of God (v. 2), not only do we glory in tribulations (v. 3), not
only did Christ die for us while we were sinners (v. 8), not only
are we saved from wrath through him (v. 9), not only are we
reconciled to God by his Son (v. 10), but we joy in God through
our Lord Jesus. We rejoice in God himself as our covenant God,
as the God of all grace, peace, and salvation; and we rejoice in
his perfections, his providence, and his presence. The means
by which we come to this joy and glory is through our Lord
Jesus (Col. 2:9-10). It is by, in, and through Christ that we have
received the atonement or reconciliation. Full redemption,
satisfaction, and expiation is made by his blood for sinners and
received by faith.
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Death in Adam – life in Christ

Romans 5:12-21
The design of the following verses is:
1. To show how men came to be in the condition of

sin, depravity, and inability and
2. To compare the two heads–Adam and Christ. God
sees all men in Adam, their head and representative. In
his descendants, we are under sin, condemnation, and
death. God sees the believer in Christ, his head and
representative. In Christ we are redeemed and we live in
him. In Adam we died; in Christ we live! In Adam we lost
the way, the truth, and the life; Christ IS the way, the
truth, and the life.
Adam is a type (in reverse) of Christ. The only way that

Adam typified Christ was as the head of a race. The remainder
of the comparison is the opposite (1 Cor. 15:45-49).
The First Adam (man) The Second Adam

(man)
A living Soul A quickening spirit
Of the earth Lord of heaven
Made sinners in him Made righteous in him
Death in him Life in him
v. 12. By Adam's transgression sin entered this world. By

representation and imputation, sin and its results (spiritual
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death, physical death, darkness, disease, and enmity against

God) entered into all men. When Adam sinned and fell, we all
sinned and fell. Sin was not only imputed to us but a nature of
sin was imparted to us (Psalm 51:5; Psalm 58:3).
We must go to Verse 28 if we keep to the train of thought, for
Verses 13-17 are in parenthesis to explain what he means by
‘for all sinned.’
v. 18. Therefore, as one man's (Adam's) sin led to judgment and

condemnation for all whom he represented, so one man's
(Christ's ) obedience and sacrifice brought justification,
redemption, and life to all whom he represented. We were not
present physically when Adam fell, but we were in his loins; and
we were in him as the covenant head of the human race,
therefore condemned. In the same fashion, when our Lord
perfectly obeyed God's holy requirements and satisfied God's
justice on the cross, we were in him as his seed and covenant
people (1 Cor. 15:21-22), and therefore accepted as justified.
v. 19. The words ‘were made’ and ‘be made’ in this verse are
important. Adam's sin did not put us on trial and make us only
susceptible to sin nor lead us into sin, but by his fall we were
actually made sinners. Even so Christ's obedience did not
render us savable nor enable us to be righteous before God by
our own works, but we were made righteous and sanctified
entirely on the basis of what he did (2 Cor. 5:21).
v. 20. Then the law came in to make apparent the evil that was
in us by birth and nature (Rom. 3:19-20; Rom. 7:7). The law
takes away all excuses and reveals to us what we are–guilty
sinners! But where sin overflowed, abounded, and contaminated
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every faculty, the grace of God in Christ, did much more

overflow in justification (Col. 1:21-22), in regeneration (Rom.
8:1), and in sanctification (2 Cor. 5:17).
v. 21. Sin has such power over men in their state of nature that
it is said to reign in death. It has dominion (controlling and
commanding power) over voluntary subjects. So in a state of
regeneration and righteousness in Christ the grace of God
reigns and holiness becomes the governing principle (1 John
5:3-5; Rom. 6:12-14).
Back to Verse 13.
vv. 13-14. Verse 12 declares, ‘death passed upon all men.’

None can stop it or escape its power, because in Adam all
sinned. Even those who lived before the law was given at Sinai
were sinners under condemnation. But someone will argue,
‘Where there is no law, a man is not accountable.’ If this be true
then why did death reign? Why did people die (even infants)
who did not commit an act of rebellion like Adam? Adam was a
figure of Christ in one respect, as we have stated (1 Cor. 15:21-
22).
v. 15. Though in one sense Adam is a type of Christ, the fall in

Adam and the judgment which followed are not worthy to be
compared to the grace of God and the free gift of life which we
have in Christ. In Adam we lost all things; in Christ we gained
much more than we lost.
v. 16. The effect of Christ's obedience is not to be compared to

the effect of Adam's sin.
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Christ confers much more than we lost in the fall.

Christ pardons not one sin, but all sins.
Christ justifies in such a way that the believer is
righteous and can never perish (John 10:27-28).
v. 17. If through Adam death reigned over us, much more shall
those who are made righteous by Christ reign with him (Rom.
8:16-17).
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He that is dead is freed from sin

Romans 6:1-10
v. 1. This chapter begins with an objection which Paul knew

would be presented against the gospel of free grace. Someone
will say, ‘If we are justified by the grace of God alone, apart from
any works, what is to keep us from continuing in sin? If, where
our sin is the worst and our guilt is the greatest, God's grace
abounds and is glorified, then let us sin more and more that
grace may be glorified.’
To begin with, sin of itself is not the cause of glorifying God's
grace. Sin is the cause of wrath and judgment, not grace. God
has been pleased to magnify his grace in the pardon of sin. It is
not by the commission of sin that grace is glorified but by the
forgiveness of it! Grace is glorified by putting a stop to the reign
of sin, not by encouraging it. Grace enables men to hate and be
done with sin, not to love and pursue it.
v. 2. ‘God forbid’ is an expression Paul frequently uses to

express shock and abhorrence at a thing. ‘How shall we who
are dead to sin, live in sin?’
1. In what sense are we dead to sin? We are not dead

to its influence (Rom. 7:15, 19), nor to its presence (Rom.
7:21), nor to its effects (Rom. 7:24; Psalm 51:3). Our
Lord taught us to pray, ‘Forgive us our sins’ (John 1:9).
We are dead to its penalty and guilt; sin cannot condemn
us (Rom. 8:33-34). We are dead to sin as a master who
rules over us; Christ is our Lord. We are dead to sin as a
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course of life; it is not looked upon as a friend but as an

enemy.
2. How shall we who have this attitude toward sin
actually live in sin? Persons are said to live in sin when
they give themselves up to it, when they are bent upon it,
when sin is their pleasure and delight, and when they
offer no real resistance to it. Living in sin and justifying
sin are contrary to the Spirit of Christ and like the world (1
John 2:15-16).
vv. 3-4. In these two verses Paul gives a full answer to the
objection set forth in Verse 1 by showing that the sanctification
of the believer rests on the same foundation as his justification–
union with Christ! There are two baptisms mentioned here.
1. We are baptized into Christ. This is no figure but an

actual experience. There is a real union with the Lord
Jesus by the Spirit of God in which we are actually one
with Christ (John 17:23; John 4:12; Gal. 2:20). I can no
more be an ally of sin than Christ can, for we are one.
2. We are baptized in water. What is the meaning of
our baptism? We are confessing that we are identified
with Christ in his death, burial, and resurrection. We are
dead to the old life, it is buried, and we rise to walk as
new creatures with new hearts, new principles, and a
new life (Phil. 3:8-11).
v. 5. The nature of baptism is a burial, which signifies not only

our being dead with Christ and the blessing resulting from that
union, but our being dead to the world and sin even as Christ
was done with the sins he bore. The end of baptism is a
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resurrection. The person does not remain buried in water but

rises even as Christ arose, and that in the likeness of his
resurrection–no longer under the control of sin and self but
under the power and influence of the Holy Spirit (2 Cor. 5:17).
The reference here may also be to life after the resurrection as
in Verses 8-10.
v. 6. ‘Our old man.’ It is called our old man because it is with us

from birth and is the old nature received from our father Adam. It
consists of parts and members such as will, mind, affection, and
actions (Eph. 4:22; Col. 3:9-10). This old nature can never be
improved; it must be destroyed. It was crucified daily by the
spirit and grace of Christ that its reigning power might be
subdued. It remains with us until death; but we shall not indulge
it nor make provisions for it, but crucify it (Gal. 5:24). We serve
Christ, not sin (Rom. 6:16).
v. 7. This is not physical death. We shall one day die physically

and be freed forever from the very presence of sin; but the
reference here is to the fact that, being one with Christ in his
death under the curse of the law, having paid the full penalty,
we are totally clear of any penalty, curse, or charge. We are not
free from the presence of sin, nor from the burden of it, nor from
a continual war with it, nor even from it in our best deeds; but
we are free from its dominion, from the guilt of it, and from
punishment on account of it.
vv. 8-10. Since believers are one with Christ in his death, they
have a sure hope of forever living with him. The reference here
is to life after the resurrection. Christ, having been raised from
the dead, will not die again, so neither will those who have died
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with him and are risen with him. The law, sin and death have no
charge against us: for the full price is paid, the law is honored,
and justice is satisfied (Rom. 8:32-34). He died to sin once,
because in that death he fully satisfied every charge. He lives
unto God in unbroken fellowship with him.
If you do not see complete deliverance from sin's curse,
guilt, and dominion in Christ, sin will continue its hold and reign
over you. If you cannot see complete deliverance in Christ, you
will open the door to unbelief and doubt and leave room for
attacks from legalism and self-righteousness.
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Servants of sin or servants of God

Romans 6:11-23
In the preceding verses Paul has proved that the gospel of

justification by faith does not lead to a life of sin, but, rather, faith
in and a love for Christ are the very foundation of and motivation
for holiness (2 Cor. 5:14-17). The object of the rest of the
chapter is to exhort believers to live agreeably to their union with
Christ and consistently with the design of the gospel (Eph. 1:4;
Col. 3:12-14). Those who are justified are sanctified. These two
blessings are never separated in scripture (Rom. 8:9; 2 Cor.
5:17; 1 John 4:7, 8).
v. 11. In consequence of our relation to Christ, there are two

things we should reckon to be true.
1. 'We are dead indeed to sin.' Our sin is pardoned,

paid for and put away. We do not fear condemnation or
death on account of it, nor do we have any fellowship
with it, nor shall it be permitted to reign over us any
longer.
2. 'We are alive unto God, through our Lord Jesus.'
As justified persons we live spiritually in the sight of God,
having the righteousness of Christ and eternal life
through him. As sanctified persons (who feel the burden
of sin and the corruption of the flesh) we love Christ, his
word, his people and his commandments, and walk in the
spirit, not fulfilling the lusts of our flesh.
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v. 12. Since Christ is our Lord and Master, his way is pleasing to
us and his commandments are not grievous. We desire to live
for his glory and to manifest his grace. Sin remains in the
believer (to his dismay and regret), but it does not reign as his
master. Sin is a struggle; it tries us and troubles us, but does not
dominate or control us. Sin is said to be obeyed when we make
provisions for it without struggle or opposition.
v. 13. The Amplified Version reads, 'Do not continue offering or

yielding your bodily members and faculties to sin as tools of
wickedness. But offer and yield yourselves to God as though
you have been raised from the dead to life, and your bodily
members to God, presenting them as implements of
righteousness.' Our hearts ought to be filled with love and
kindness – not hatred, envy and complaints. Our thoughts need
to be on things pure, lovely and of good report – not on flesh,
materialism and the world. Our tongues should be used in
praise, encouragement and witnessing – not in gossip, criticism
and murmuring. Our hands and feet should be serving others –
not employed only in selfish pursuits.
v. 14. Nothing is more certain than this! God's purpose, grace

and spirit are pledged to prevent it. We are in the kingdom of his
dear Son. Christ is our Lord and sin is dethroned. We are not
under law as a covenant, a curse or condemnation. We are
under grace! We are under the reign of grace - the principle of
grace. True holiness is not the result of law, but the result of
grace in the heart (Gal. 5:13-17).
v. 15. The person who suggests that, since we are not under the
law but under grace, we should therefore give vent to the flesh
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and sin, reveals his total ignorance of the grace of God and the
work of Christ. Before a man is regenerated, he does love evil
and himself, and he hates God and holiness, but after
regeneration he loves God, holiness and others. We are not
looking for an excuse to sin, but we are looking for strength to
avoid it.
v. 16. This is a good way to determine if we have been saved.

We should know that if sin masters us, if we delight to do evil, if
we enjoy evil companions, if we walk in darkness, then Christ is
not our Master. The tenor of our lives reveals our master. What
do you really enjoy? In what direction are you really going? Who
is really your Lord?
vv. 17, 18. Thank God, we have been delivered form the slavery
and bondage of sin. This has been a heart work. It is not just a
mental acceptance of creeds, but a heart obedience of the
gospel of Christ (Rom. 7:22-25).
In verse 7 the word 'freed' means 'justified'; in verse 18 it
means 'liberated' - no longer a slave under sin's control. In verse
7 we are free from the guilt, penalty and condemnation; in this
verse we are said to be freed from the control and servitude of
sin. Its hold over us is broken.
v. 19. 'I speak,' he says, 'in familiar human terms because

spiritual truth is so difficult for you to understand. As you have in
the past cheerfully yielded your minds, hearts, tongues and
hands to do evil, now cheerfully yield them to God and holiness.'
v. 20, 22. ‘When you were the servants of sin, you had no use
for or interest in righteousness. What benefit did your sin and
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evil bring you? The end and result of all sin is death! But now
that you are the servants of God and are set free from the love
and dominion of sin, you have the fruit of the Spirit – love, joy,
faith, peace and (the end result) eternal life!'
v. 23. Sin's wages justly earned is death – spiritual, physical and

eternal. God's gift (freely given) is eternal life for ever through
Christ.
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Our motive for obedience –law or love?

Romans 7:1-6
In the preceding chapter Paul said that believers are ‘not under
the law but under grace.’ He knew that this would be an offense
to the believing Jews who still retained a high opinion of the law.
Therefore, at the beginning of Chapter 7 he explains his
meaning. The law to which Paul refers in this chapter is not the
ceremonial law but the moral law of God–the whole will of God
manifested to all mankind.
1. God gave to Adam a law of universal obedience by

which he bound him and his posterity to obedience
(death being the result of disobedience). All men were
placed under that covenant and that law (Gal. 3:10; Rom.
2:14-15).
2. This same law written on the heart continues to be
the perfect rule of righteousness and pronounces a curse
upon all who fail in the smallest measure (James 2:10).
This law was delivered by God upon Mt. Sinai in ten
commandments.
3. It is only when the believer is united to Christ that
he is freed from this covenant of law. The language of the
law is, ‘do and live,’ or, ‘if thou would enter into life, keep
the commandments.’ But remember, the law not only
reaches the acts of men but also the attitude–not only the
manners of men but the motive (Gal. 4:21; Matt. 5:21-22;
5:27-28; 5:38-39). We are bound to that law, married to it,
and under it as a covenant until we are freed in Christ.
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v. 1. Death frees a person from the obligation of any law to

which he is rightfully subject–nothing else can. Law, as a
principle of justification and sanctification, has dominion over a
man until (by union with Christ in death, burial, and resurrection)
he becomes as a dead man in reference to the law! (Rom. 6:7.)
He is then free from the guilt, curse, and dominion of the law.
vv. 2-3. The apostle gives an illustration in which death

dissolves legal obligation. The woman referred to becomes
dead to the law of her husband, not by her own death, but by his
death. If her husband dies, she is no longer bound to him in any
sense; she is free to marry whom she will.
vv. 4. The believer's freedom from the law as a covenant of life

and death (as a principle of justification or condemnation) is as
complete as a dead man is free from the laws of the state or a
woman is free from the law of a dead husband.
This freedom from the law is not by our death but by the
death of Christ. However, spiritually considered, as we are in
Christ and Christ in us, it was our death (Gal. 2:20; Rom. 6:6-8).
The death of Christ was a death that answered all the law's
demands. As the law has no further demands on him, it can
have none on us (Rom. 8:1; 8:33-34).
We are no longer married to the law but to Christ. Our
dependence is on him; our happiness is wearing his name; our
joy is sharing his love and fellowship. To believers this is so
comforting. We are as completely and as blamelessly free from
the covenant of the law as if we had never been under it. When
Luther discovered this, it gave such relief to his mind that he
considered himself at the gate of paradise. He said, ‘Our sins
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are ours no more but Christ's, for God laid them all on him. On
the other hand Christ's righteousness is ours’ (Col. 1:22). Works
that are the results of our marriage relationship to Christ, that
are done in faith, and which spring from love are the only true
and genuine fruits of righteousness.
Deliverance from the law in Christ is not only necessary for
justification but also for sanctification. Men cannot be justified by
the law in their natural state, and they cannot be sanctified by
the law in the regenerated state (Gal. 3:1-3). The law cannot
make an evil man good and it cannot make a saved man holy!
v. 5. When you were in the flesh, what was the effect of the law
on you? Did it make you holy? No! Instead of subduing sinful
passions and thoughts, it irritated them. We were filled with
displeasure toward the law and the law-giver.
v. 6. But now we are discharged from the law and have

terminated all intercourse with it, having died to what once
restrained us and held us captive. We serve Christ, not under
obedience to written rules and regulations, but in newness of life
and love. The forced obedience of a man under the law is the
obedience of a slave. The obedience of a man set free and
adopted is the obedience of a son. The obedience of a wife is
the obedience of love (2 Cor. 5:14).
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One man with two natures

Romans 7:7-25
There are few passages in the word of God that have caused
more discussion and disagreement than the one before us.
Some say that Paul is writing of his life as an unsaved man and
giving the experiences of an unsaved man. Others say that he is
speaking of his own inner conflicts at the time he wrote the
epistle and that these are the real feelings and conflicts of all
believers. Here is a four-fold summary of what Paul is saying in
these verses:
1. The law (that system which makes obedience the

condition of life and makes righteousness depend on
perfect obedience) can never deliver a person from the
curse and dominion of sin. If a man is to be justified, he
must be delivered from the law as a covenant or method
of obtaining life and be brought into Christ who is our
righteousness.
2. The law can tell a person what is right and what is
wrong. It can command a man to avoid wrong and do
right. It can threaten, condemn, and curse him if he does
not comply; but it cannot eradicate his sinful inclinations
(rather, it irritates and stimulates them). So, instead of
becoming better and happier under the law, we become
more depraved and more wretched as knowledge of the
law increases.
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3. The law in the hands of the Holy Spirit does not

stop sin; it reveals sin. It does not give life; it kills. It does
not make men holy; it exposes their unholiness.
4. Even now that I am regenerated and in Christ, now
that I am brought under influences which make me love
and delight in God's law, I still feel my inability and my
imperfections. The struggle is like a civil war within me. I
did not look to the law for justification, nor can I look to
the law for sanctification! I look to Christ for both. Paul
proved from his past experience that the law cannot
make a sinner righteous. He proves from his present
experience that the law cannot make a saved man holy.
Both justification and sanctification are in Christ.
v. 7. Is the law the cause of my sin? Is the law at fault because it

uncovers and exposes my evil thoughts and passions? God
forbid! I would not have known what sin really is without the law
of God. Saul of Tarsus looked at the law as most people do, in
the coldness of the letter, as an outside thing. He did not see
the sin of thoughts, attitude, desire, nature, and will. ‘Thou shall
not covet;’ thou shall not only not do evil, but thou shall not even
think evil!
vv. 8-10. Without this spiritual knowledge of the law, sin was
there; but it was dead to Paul. He fancied himself righteous; but
when the light of the Spirit entered his conscience, he saw
innumerable swarms of lusts and evil in his heart. I thought
myself healthy and sound spiritually. I lived in a state of self-
righteousness. But when the true law was revealed, I saw
myself dead in sin, dead to God, and under condemnation. The
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law of God given to Adam to promote happiness and life

sentenced me to eternal death!
vv. 11-13. My sinful nature even used the law to deceive me. I
was deceived into thinking I kept the law, which made me an
even greater sinner–a dead, deceived, self-righteous sinner
wrapped in a false refuge! The law of God is just, holy, and
good! It forbids nothing but what is wrong and requires nothing
but what is right. In its nature, design, and rule it is worthy of its
Holy Creator. Is the law then the cause of my condition of
death? Is the law the cause of my misery and inability? No! It is
my sin that damns me. The law is the mirror that reveals my sin
in its true colors.
v. 14. ‘The law is spiritual.’ It comes from the Spirit of God and
reaches to the spirit of men. It requires holiness in the inward
parts (spiritual service and obedience, loving God with all of our
hearts and our neighbors as ourselves). But I am a creature of
the flesh, having been sold into slavery under the control of sin.
The nature of the law and my nature of flesh are entirely
opposite.
vv. 15-16. The word ‘allow’ means approve. There is not a

believer on earth who does not all too frequently do or think that
of which he does not approve. This is proof that I acknowledge
and agree that the law is good, and I take sides with the law of
God; for I condemn my evil and mourn over my transgressions
(Psalm 51:3-4).
v. 17. Paul is not denying his responsibility for sin. He is not

laying the blame somewhere else. He is saying that the old
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nature, though not dominant, is still present; and this influence

accounts for his sins. When Paul said of his apostolic labors,
‘Not I, but the grace of God that was with me,’ he was not
saying that he did not perform the labor, but that he performed it
under the influence of the Spirit of God. When he said, ‘I live;
yet not I, but Christ liveth in me,’ he was not saying that he did
not live, but that he was indebted to Christ for the origin and
maintenance of his new life. Even so, sin cannot act. The man
must act, but sin is the influence that motivates the act.
vv. 18-25. Nothing good dwells in my flesh. I can will to be

perfect but cannot perform it. I have the intention and urge to be
perfect but no power to carry it out. He repeats what he said in
Verses 16-17 (Gal. 5:17; Matt. 26:41). Nothing could express
more fully the dreary struggles that go on within us. The apostle
speaks here of the two wills in every believer–one to absolute
holiness, the other to sin.
‘O unhappy, pitiful, and wretched man that I am; who will
release and deliver me from the shackles of this body of death?
O, thank God, he will! Through Jesus Christ the Anointed One.’
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No condemnation in Christ
Romans 8:1-10
There are two things that every believer wants above all else.
1. He wants deliverance from the guilt and curse of

sin–to live in Christ.
2. He wants deliverance from the power and practice
of sin–to walk in the Spirit.
A saving interest in Christ and our living union with Christ do

both.
v. 1. The apostle does not say that we are not condemnable; for
there is still sin within us, and all sin is condemnable. But sin
cannot bring us into condemnation, for we are in Christ (Gal.
3:13; Rom. 8:33-34). Christ has borne the penalty, judgment,
and condemnation for all our sins–past, present, and future
(Col. 1:20-22).
‘Who walk not after the flesh but after the Spirit.’ This is not
the reason why we are not condemned but is a description of
those who are in Christ. The flesh is not our master nor our
guide. Christ is our Lord and the Holy Spirit is our guide.
v. 2. The gospel of Christ (or the covenant of grace in Christ)

has forever freed all believers from the law of sin and death (or
the covenant of works) (Rom. 3:19; Gal. 3:10), for every
requirement is met in Christ (Rom. 6:7, 18).
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v. 3. The weakness and inability to save does not arise from any
defect in God's law, for the law is perfect and holy. The defect
and weakness is in our flesh. The law cannot save because we
are unable to keep the law (Rom. 7:18; Rom. 3:10-12). But
Christ can justify the ungodly and make righteous the chief of
sinners; for as our representative, God sent him here in the
likeness of sinful flesh; and he not only obeyed the perfect law
but was condemned and punished for our offenses (Rom. 5:19;
2 Cor. 5:21; 1 Peter 2:24).
v. 4. ‘The righteousness of the law fulfilled or fully met in us.’

This is the reason why Christ came to earth–that by his active
and passive obedience all believers might be justified,
sanctified, made holy, and accepted in him. In Christ we have
honored the law and satisfied justice; we are perfect before God
(1 Cor. 1:30; Col. 2:9-10).
Again the phrase appears, ‘who walk not after the flesh but
after the Spirit.’ The next ten verses reveal the meaning of this
phrase.
v. 5. Unregenerate, unsaved people do mind (are concerned,

anxious, and taken up with) the things of this world and of the
flesh (Matt. 6:24-33). Health, happiness, and honor for the flesh
is their main concern. Not so for those who are in Christ! They
are concerned and their thoughts occupied with their
relationship with Christ, a growth in grace, a right relationship
with others, and attaining unto the resurrection of the dead (Phil.
3:8-11).
v. 6. This carnal flesh-mindedness is a state of spiritual death.

The man who is swallowed up in the kingdom of the world is
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dead; and all that he has, seeks, and attains is already judged
and condemned (1 Cor. 7:29-31). The regenerated believer,
who sets his affection on things above, is part of a living
kingdom. God lives; his kingdom lives; his possessions live; his
people live. They not only live but they live in a blessed state of
peace and joy (Luke 12:15; 1 Tim. 6:6-11).
v. 7. Flesh-mindedness hates God and reasons against God.

Carnal men do not hate their idols (their gods), but they hate the
Living God (James 4:4). The carnal mind will not be subject or
submissive to the will of God, the way of God, the providence of
God, nor the gospel of God (Jer. 13:23; Jer. 17:9). Augustine
said, ‘How can snow be made warm? Only by making it cease
to be snow. The natural mind cannot be mended or modified,
only destroyed’ (Isa. 55:7-8).
v. 8. Outside of Christ there is nothing that we can be, think,

say, or do that is pleasing to God. The elect are accepted and
are well-pleasing in his sight because we are in Christ (Eph. 1:3-
6; Heb. 11:6).
v. 9. ‘Ye are not in the flesh.’ This does not mean that we are
not human (that we have no passions, appetites, and desires, or
that our old nature is eradicated); but it means that we have a
new nature and are indwelt by the Spirit of Christ, who is the
dominant influence in our lives. To be in the Spirit is to be ruled
over, influenced, and controlled by the Spirit. They that are
justified in Christ are also sanctified in Christ and have the Spirit
of Christ. If a man does not have the life and Spirit of Christ, he
is not one of his own.
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v. 10. This body of flesh and all that pertains to it is subject to

death because of sin; but our spirits which are vitally united to
Christ have no stain, no sin, and they enjoy eternal life because
of his righteousness.
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Holy and happy sons of God

Romans 8:11-17
v. 11. This natural body is a dying body subject to afflictions,

diseases, infirmities, and eventually death, because of sin. But if
the Spirit of God dwells in us (by grace through faith), death is
not the end; for he that raised Christ from the dead shall also, in
his appointed time, raise our bodies from the grave (1 Cor.
15:12-22, 42-44). This body shall not always be in corruption
and ruin, but shall be raised in the image of Christ (1 John 3:1-
3).
v. 12. ‘Therefore’ looks back to Verses 5, 6, and 9. Since our

primary interest is not the flesh, materialism, and things of this
world, but the kingdom of God and his righteousness–since to
be fleshly-minded is a sign of absence of the Spirit of Christ–
since our flesh and all pertaining thereunto shall die and we
shall be raised in his likeness, we are not obligated to live for
the flesh and this world but to live unto Christ who redeemed us.
Men who are freed from condemnation and death are not freed
from obedience; but to whom much is forgiven, he will love
much. We are motivated to holiness by our love for Christ and
his love for us (2 Cor. 5:14-15).
v. 13. Such persons who live after the flesh are already dead;
eternal death awaits! A person who has received the grace of
God in truth cannot live after the flesh, for he does not love sin
and the world; he loves Christ and holiness. Because of the
Spirit of God who lives in him, the believer's outward conduct
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and course of life consists of denying the flesh and walking after
the Spirit (Rom. 8:1). Believers live in Christ now and shall live
with Christ forever.
v. 14. This is the evidence of a union with Christ. We are

regenerated by the Holy Spirit; we are baptized into Christ by
the Spirit; we are taught by the Holy Spirit; we pray, worship,
praise, sing, and live led by the Spirit of God (John 3:6; 1 Cor.
12:13; John 16:13-14; 1 Cor. 14:15; Gal. 5:16-18).
v. 15. ‘The spirit of bondage and fear’ is an attitude or frame of

mind. It is the frame of mind of a slave toward his master or a
prisoner toward his captor. ‘The spirit of adoption’ is the frame of
mind in which an affectionate, grateful child regards his father.
He loves, respects, trusts, and believes his father, which
produces a peace of mind and the feeling of belonging. We are
now the sons of God (John 1:12; 1 John 3:1-2). There are
several explanations for the use of the word ‘Abba.’ Some say it
is a Syriac word. The word ‘father’ is a Greek word, so he is
Father of Jew and Greek. Some say it is to express the
vehemence of the affection. Some say it signifies ‘my father.’
Some say it is a word only free men can use (according to
Jewish tradition).
v. 16. The Holy Spirit (by his presence and through the word of
God) bears witness that we are the sons of God. We are always
ready to doubt this blessing for two reasons.
1. The greatness of the blessing and

2. Our sinfulness and unworthiness to receive it.
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The Holy Spirit bears this witness to our spirits, not to our
natural eyes and ears, but to our hearts (for it is internal), to our
souls (where faith receives it), and to our understanding (that we
may have assurance (1 John 5:20).
v. 17. Children of the same father, whether natural or adopted,

are heirs! By nature we are the children of wrath, but by his will
and grace we are children of God (James 1:18). Being the sons
of God, we are the heirs of his grace, his blessings, his
kingdom, and all things (1 Cor. 3:21-23). Joint-heirs with Christ
means that it is through him and with him that we are heirs of
God and his glory (Eph. 1:3-7).
‘We suffer with him’ conveys two ideas.
1. Christ and his people are one; and when he

suffered, bled, and died, we were in him. Therefore,
when Christ died, we died to the curse, condemnation,
and charges of sin and the law. Therefore, we are raised
with him, are seated in him, and are partakers with him in
the blessings of that sacrifice.
2. Because of our oneness with him, there will be
suffering for us to bear here for his sake and the sake of
his gospel (John 15:18-20). This identification with Christ
will result in eternal glory for all of God's sons (Eph. 2:6-
7; Phil. 3:20-21).
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Full satisfaction in Christ

Romans 8:18-27
Verse 17 says, ‘If so be that we suffer with him, that we may be

also glorified together.’ Three ideas are conveyed here.
1. Christ and his people are one; therefore, when he

suffered and died, we were in him and we partook of the
efficacy and blessings of his sacrifice.
2. Because of this oneness with him, there will be
sufferings for us to bear, for his sake and the gospel's.
3. Being still frail flesh and subject to all of the
infirmities, afflictions, and diseases of the body, and
eventually death, we shall have to suffer trials on this
earth.
v. 18. No trial or suffering is easy. If trials were without pain and

discomfort, they would not accomplish the purpose for which
they are sent (James 1:2-4). But when we look at all of earth's
sorrows, sufferings, and trials in the light of his eternal glory,
when we shall be like him, enjoy his presence, and partake in
his perfect kingdom, we look on these present inconveniences
as nothing. They are not worthy to be compared to that glory (1
John 3:1-3).
vv. 19-22. The word ‘creature’ in these verses is best read

‘creation,’ as in Verse 22. There will be a new earth, but the
revelation of that new earth awaits the resurrection of God's
people. The earth on which we live has become subject to
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decay, disease, and death because of Adam's sin. This state

shall not continue, for the creation shall be delivered from this
bondage as we shall be delivered from our corrupt bodies (2
Peter 3:13). The earth, materially, is the same as before the fall;
after the restoration it will be perfect. (Read these verses from
the Amplified version.)
v. 23. Not only does the whole creation groan and travail under
the weight of sin, but we also are burdened with the old nature
and long for the joys of full redemption (Rom. 7:24-25; 1 Cor.
15:42-49).
‘The first-fruits of the Spirit’ means that the believer, under
the sanctifying work of the Holy Spirit, already enjoys a taste of
what heaven and life eternal shall be. Heaven will be complete
fulfillment and perfection of what we enjoy in part (1 Cor. 13:12-
13).
v. 24. Actually, while we are justified, sanctified, and secure in

our Redeemer, we are not yet saved to the full extent of that
blessed word. Full satisfaction is that for which we long, look,
and hope (Psalm 17:15). That blessed hope of being like Christ
is not simply a wish or a desire, but a desire based on God's
promise and the full expectation of its completion in Christ. A
desire already experienced or seen is not hope. When we are in
full possession of heaven, hope becomes reality and faith gives
way to sight.
v. 25. But when our hope of forgiveness, salvation, and full

redemption is in Christ and his blessed promises (though we do
not yet see nor possess the fulfillment of all his promises), we
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patiently wait for them; for his promises are as sure as his word
(Titus 1:1-2; Heb. 11:13).
v. 26. The word ‘likewise’ seems to say ‘not only does hope of
future glory (in and through his word) lead us to patiently wait for
deliverance and resurrection, but the Holy Spirit also bears us
up in our weakness.’ We don't know what prayer to offer, what
things to ask, or what is the will of God; but the Holy Spirit prays
in us and for us with groaning too deep to utter. He enables us
to pray according to the will of God (John 14:16-18; John 16:13-
14).
v. 27. ‘He that searcheth the heart’ is God. No man knows the
heart of another, nor does any man fully know his own heart
(Luke 16:15). The Lord knows our motives, our thoughts, and
our intentions (John 21:17). He knows the mind or the purpose
and providence of the Spirit of God, and he makes intercession
for the believers according to and in perfect harmony with the
will of God for them.
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The Lord's purpose – our assurance

Romans 8:28-31
v. 28. ‘And we know.’ This is not a matter of opinion or

uncertainty, but we know this as surely as we know that we are
redeemed by the blood of Christ.
‘That all things.’ God the Father, the Son, and the Holy Spirit,
all good angels, rulers, and ministers, all evil beings such as
Satan, all good events such as peace, prosperity, health, and
happiness, and all bad events such as war, famine, sorrow,
sickness, and death.
‘Work together.’ All of these things not only are present and
operate in us and toward us, but they all cooperate under God's
direction and control to fulfill his purpose for us. (Illustration:
Joseph's route to the throne in Egypt–Gen. 45:3-8).
‘For good.’ Eternal good is meant here, not necessarily
present comfort, ease, and joy. Our ultimate goal is to be with
Christ and to be like Christ, and this is what ‘all things’ are
working together to accomplish (Psalm 17:15; Eph. 1:10-12).
‘To them that love God, to them that are called according to
his purpose.’ This promise of eternal good and well-being is not
a blanket promise to all men but only to those who have
received Christ, who love Christ, and who have been effectually
called by his grace to saving faith. There is no mercy or grace
outside of Christ (Col. 2:9-10; 1 Cor. 1:30).
v. 29. The word ‘foreknew’ has been translated by some to

mean that God foresaw who would believe; but the word (as in 1
Peter 1:2) is fore-ordained, fore-appointed by God from all
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eternity (Acts 13:48; 2 Thess. 2:13; Eph. 1:3-4). There is a

sense in which God knows all men. He knows all about them
(their birth, life, death, and destiny); but in eternal love and
grace, he knows only his sheep (John 10:14-16; Matt. 7:23).
God has predestinated or predetermined in his eternal
purpose that all whom he saves shall one day be just like his
Son, Jesus Christ (Eph. 1:4-5; 1 John 3:1-3), that he (Christ)
might be the firstborn among many brethren. Under the law the
firstborn was the Lord's choice (Exod. 13:2), had authority over
all the sons, and acted as the Lord's priest. Christ is the firstborn
of the Father with regard to all creatures. Christ is the firstborn
of all God's sons (they are chosen in him). Christ is the firstborn
from the dead to die no more. His is the chief glory, for all are to
be in him and like him.
v. 30. ‘He called.’ Men by nature do not love God and will not
come to Christ, but rather love darkness, evil, and sin (John
3:19; John 5:40; John 6:44). If men are to come to Christ in
repentance and faith, they must be effectually called, convicted,
and made willing to believe (Psalm 110:3; Gal. 1:15; 2 Tim. 1:9-
10).
‘He justified.’ That is, God forgives their sin, blots out their
iniquity, and makes them perfectly holy and righteous in his
sight by the obedience and sacrifice of Christ (Rom. 5:19; Rom.
3:19-22; 2 Cor. 5:21; Col. 1:21-23).
‘He glorified.’ Eternal glory is meant. This is what the apostle
has been speaking of in these verses–eternal good, eternal
inheritance, and eternal glory. Our union with Christ gives us the
right and title to all things (John 1:12; Rom. 8:16-18; 1 Cor.
3:21-23). Actually, in the purpose and view of God, we are
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already glorified in our Head and Representative–Christ (Eph.

2:6; Isa. 46:9-11).
v. 31. This question reaches back to all that has been said in the
preceding verse. What shall we say in addition to these things?
Nothing can be added! What shall we say against these things?
Nothing! What shall be inferred from these things? ‘If God be for
us in eternal love, in eternal grace, in divine calling, in
substitution, and in justification–if God has already accepted
and glorified us in Christ and is determined to glorify us
personally with Christ, who can be against us?’ Not the law; it is
honored! Not divine justice; it is satisfied! Not Satan; he is
judged and cast out!
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Conclusions from covenant mercies

Romans 8:32-39
v. 32. God has declared in his word that he will show mercy,
that he will redeem and glorify a people and that heaven will be
populated with a holy people like his beloved Son (Exod. 33:18,
19; John 6:37-39; Rom. 8:29, 30). Here is the greatest evidence
that his promise will be fulfilled. ‘He spared not his own Son.’ He
did not withhold Christ from all that he must be, endure, suffer
and accomplish in order to take up our hopeless case and
redeem us (Isa. 53:1-6). He gave Christ to be our surety,
representative, sacrifice and sin-offering (John 3:16; Gal. 5:4,
5). If God so loved that he gave Christ, and Christ so loved that
he came into this world and bore all our sin and shame, shall
the Father not give us freely all that Christ purchased for us?
Did Christ come in vain? Did he suffer thus in vain? No! Perish
the thought! (John 10:27-30).
v. 33. God's elect are the people spoken of in verses 28-30.
1. Are these people not chargeable? Yes, they are!

They are charged with Adam's transgressions, with their
own sins and lack of righteousness, with a multitude of
sins before and after conversion.
2. Does anyone charge them? Yes! They charge and
condemn themselves (Ps. 51:3, 4). Satan is the accuser
of the brethren (Rev. 12:10). But these charges avail
nothing! They are all answered in Christ. In him our sins
are pardoned, we have a perfect righteousness and
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justice is totally satisfied (Rom. 5:1; 8:1; Jude 24). He has

justified us by death and decree!
vv. 33, 34. Paul states and argues on two foundations the full
redemption and security of every believer.
1. It is God who announced and accomplished it. ‘It is

God that justifieth.’
2. It is Christ that fulfilled every requirement and
purchased our redemption by his death. ‘It is Christ that
died’ (1 Peter 1:18-20). The death he died was the death
of the cross. The persons for whom he died were God's
elect.
‘Yea rather, he is risen again.’ His resurrection is rather as

great a security from condemnation as his death. His
resurrection testifies of the accomplishments of his death and
his acceptance. Had he not risen, we would still be in our sins (1
Cor. 15:17-22).
‘Who is even at the right hand of God.’ He entered into
heaven to prepare it for us and to take possession of it in our
name. He sat down, having finished the work he came to do!
(Heb. 10:11-13.) We are seated with him in the heavenlies.
‘Who also maketh intercession for us.’ By the appearance of
his person, by the presentation of his sacrifice, by offering up
the prayers and praise of his people, by applying to us the
benefits of his death (1 Tim. 2:5; Heb. 10:19-22).
v. 35. Paul continues this series of questions. ‘What shall we

say to these things? Who can lay anything to our charge? Who
is he that condemneth?’ Now he asks who can take us out of
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the hand of God or separate us from his love. No one! Not

tribulation (trials, afflictions and burdens), not distress (of body
or soul), not persecution (from the world or false brethren), not
famine (want of food and drink), not nakedness, peril or sword
(which has not been the lot of many believers). Christ's love for
us is eternal, infinite and unchangeable. Nothing that this world
affords can change that love (Rom. 11:29; Mal. 3:6).
v. 36. This quotation is from Psalm 44:22, and the meaning is

that for the sake of God, true worship and the gospel of
redemption, the people of God have been persecuted, despised
and put to death, reckoned by the world as nothing but sheep to
be slaughtered (John 16:1, 2).
v. 37. In all these trials and difficulties we are not overcome nor
defeated, but actually made better by them (James 1:2-4).
vv. 38, 39. Paul says that he is fully persuaded that nothing in
the whole universe (no matter what, good or bad), which is or
shall be, can separate us from God's love which is in Christ
Jesus. Notwithstanding indwelling sin, the various afflictions,
weaknesses, trials or enemies within and without, we have
reason to rejoice and look upon ourselves as eternally secure in
the Redeemer's love.
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The true Israel

Romans 9:1-8
The Jews looked for a Messiah (John 7:40-42), but they

expected the Messiah to restore the nation of Israel to world
prominence, to restore the great kingdom of David, and to
confer upon Israel great favor with God. If any Gentile
participated in this glorious kingdom, it would be by becoming a
Jew. It is obvious that they did not understand the sacrifices and
types; for they did not see the Messiah coming first as a Lamb,
a Sin-offering, and a Saviour. They read the Old Testament
Scriptures that refer to his triumphant and glorious second-
coming (the eternal kingdom of righteousness) and applied
them to his first coming and to their nation alone. But Christ
came as it was written–the Lamb of God, the righteousness of
God, the atonement and sacrifice for sin, for Jew and Gentile
(Rom. 10:12-13; Eph. 2:11-16). How did the Jews respond?
With few exceptions they rejected him and his message (John
1:11; Acts 13:44-48). As a result of their greatest sin, the
rejection of Christ, they have been blinded and the gospel
preached to the Gentile nations (Rom. 11:7-10). The Gentiles in
great number believed the gospel and were saved. The Jews,
for the most part, abide still in unbelief. This is what is on Paul's
mind as he writes the following words.
vv. 1-3. There are three things to note in these verses.
1. The solemn vow. I speak the truth as a Christian. I

do not lie. The Holy Spirit is my witness.
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2. The sincere affection. Paul was happy in Christ; but

when he thought of his Jewish brethren in blindness and
unbelief, it caused him great sorrow (Rom. 10:1).
3. The startling statement. If his being separated from
Christ could secure their salvation, he expresses his
willingness. This is most difficult to understand, but
Moses said practically the same thing (Exo. 32:31-33).
v. 4. Paul identifies the people of whom he speaks–my kinsmen

are the descendents of Abraham.
1. The adoption was theirs. Not spiritual adoption

which makes men joint-heirs with Christ; but they were
God's chosen nation, separated from idolatrous nations
(Deut. 7:6-8).
2. The glory was theirs (1 Sam. 4:22). This glory was
the presence of God in their midst–the tabernacle, the
ark, the cloud, etc.
3. The covenants with Abraham and David were
theirs.
4. The giving of the law was theirs. The law was given
to Israel at Sinai.
5. The service of God was theirs. This is the service
of the tabernacle, the acceptable way to worship God
(Heb. 9:1-8).
6. The promises were theirs–promises of the
Messiah, of redemption, and of glory.
v. 5. From this nation came the fathers–Abraham, Isaac, Jacob,

Joseph, Moses, David, and all the others (Heb. 1:1). But still an
infinitely higher honor (of the Jewish nation, as concerning his
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flesh)–Christ came! He is a direct descendant of David (Rom.

1:3; Matt. l:l).
‘Who is over all, God blessed forever.’ This is one of the
most distinct statements of our Lord's deity–he is God over all!
(John 10:30; Heb. 1:8; Acts 20:28.)
v. 6. The unbelief of Israel and their rejection by God does not

mean that the divine purpose has failed nor that the promises of
God are of none effect; for it is not only the natural descendants
of Abraham who make up the true Israel of God, but those who
believe in Christ, both Jews and Gentiles (Rom. 3:29-30; Rom.
4:9-12). The promise of redemption was to Abraham and his
seed, who is Christ (Gal. 3:16). There are many Jews who are
not Israel and many Gentiles who are Israel (Phil. 3:3).
v. 7. We have this illustrated in the case of Ishmael and Isaac.

Ishmael was not of Israel though he was a direct descendant of
Abraham. The error of the Jews was that they thought they were
children of God by being the children of Abraham. This natural
sonship was only a figure of the spiritual sonship of all believers
of all nations.
v. 8. The sum is this: men are not the children of God because
they are children of Abraham, nor because they are children of
believers, nor because they are descendants of any flesh; but
they are children of God who are children of the covenant of
grace in Christ Jesus, who are born again (John 1:11-13), who
believe in the Lord Jesus Christ with the heart.
God has a people, a holy nation, chosen in Christ. To these
people he has given his presence, his blessings, and an
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inheritance forever (1 Peter 2:9). National Israel is a type of this

holy nation.
The people who make up this holy Israel are not so because
they are people whom God created, or because they name the
name of God as their father, or because they go about a form of
worship; but they are sons of God who are chosen of God and
are children of true faith. Ishmael and Isaac illustrate this. Both
were sons of Abraham by natural descent, but one was chosen.
God has a chosen people out of every nation.
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Not of works – but of him that calleth

Romans 9:9-18
v. 9. The birth of Isaac was by promise; without a miracle, it

would never have taken place. The birth of Ishmael was not by
promise but in the ordinary course of nature (read Verses 7-8).
Ishmael is a type of those who are born after the flesh and are
carnal men. Isaac is a type of those who are born of the Spirit
and are the children of God (John 3:5-7; Gal. 4:28; Phil. 3:3).
v. 10. Not only does the case of Isaac prove that Abraham's
seed are not all the children of God, but a stronger proof is seen
in the birth of Jacob and Esau (who were born at the same time)
conceived by Rebecca of the same father. The Jews might
argue that Ishmael was born of a bond woman and Isaac of
Sarah, the lawful wife. But Jacob and Esau were born of the
same father and mother at the same time. The great distinction
made between the two brothers could only be traced to the
sovereign will of God (Exod. 33:18-19).
v. 11. The choice of Jacob as an object of mercy was made

before the children were born (II Thess. 2:13). The choice was
made before they had done any good or evil (Titus 3:5). The
choice was made according to the purpose of God (Rom. 8:28;
Eph. 1:11; 2 Tim. 1:9). This is the foundation and source of all
mercy–the sovereign will of God (Eph. 1:3-5).
v. 12. There was only one point in which the sons of Isaac were
different. Esau was the oldest and (according to the flesh and
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natural custom) had priority and power over Jacob. But God
chose the younger son to receive his mercy and partake of his
grace (1 Cor. 1:26-29). The dominion of the younger over the
elder flowed from God's eternal love to the one and his hatred to
the other. This verse teaches the great fundamental doctrines of
sovereignty, election, predestination, and reprobation.
v. 13. It is written in Mal. 1:1-3, ‘Jacob have I loved, but Esau

have I hated.’ Men want this to read, ‘Esau have I loved less;’
but this is not the way it reads in scripture. Those who have
some understanding of God's holiness and man's sinfulness
understand why God could hate both Jacob and Esau, as well
as all mankind. God's love for Jacob, as his love for us, is in
Christ (Rom. 8:38-39). God acted in justice toward Esau–in
mercy toward Jacob. Out of Christ there is only wrath and
judgment (John 3:36).
v. 14. The apostle anticipated the objection of the natural mind

to the truth of sovereign mercy. Does not loving Jacob and
hating Esau before they were born imply that there is injustice in
God? Is it righteous for God to love one who has done no good
and to hate one who has done no evil? What is the apostle's
reply? ‘God forbid!’ This is all that he says. God forbid that
anyone should charge God with folly (Job 1:22). All that God
does is consistent with the perfection of his character (Gen.
18:25).
v. 15. The apostle makes no defense or apology for God. He

rests his doctrine solely on the Scriptures and produces God's
own words to Moses declaring the truth of sovereign mercy
(Exod. 33:18-19). This is enough for the believer; God has
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spoken. However, we can give several reasons why God must

elect, sanctify, and call a people unto himself or none would be
saved.
1. All men are lost and dead in Adam (Rom. 5:12, 17-
19).
2. Men by nature do not love God (John 3:19; Rom.
8:7; John 5:40).
3. Men count the things of God as foolishness (1 Cor.
1:18; 2:14).
v. 16. This is the conclusion:
1. Salvation is not of the will of men but according to

the will and purpose of God (John 1:11-13).
2. Salvation is not attained by the activities and efforts
of the flesh but is accomplished by the work of God's
Spirit and word in the heart (Eph. 2: 8-9; James 1:18; 1
Cor. 1:30-31).
v. 17. This verse could be read after Verse 13 as another

example of God's absolute sovereignty in the matter of his grace
and mercy and in disposing of men as he will for his glory and
the fulfillment of his purpose. The birth, situation, power, and
conduct of Pharaoh were all by divine appointment (Acts 2:23;
Acts 4:27-28) to accomplish the will of God concerning Israel.
We know that all sin is with men, but even the wrath of man will
praise the Lord; and for his purpose and glory all men and
things exist (Psalm 76:10).
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v. 18. Paul repeats again that God will have mercy on whom he
will have mercy (Matt. 11:25-26). Mercy is a divine attribute!
Mercy is sovereign! God must deal in justice with all men; but
when God acts in mercy, he is free to deal with men according
to his own will in Christ. However, mercy cannot be exercised at
the expense of justice (Rom. 3:25-26).
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Objections to sovereign mercy

Romans 9:19-33
Verse 18 declares the immutable sovereignty of God in

salvation and mercy. If God has the right and power to show
mercy to whom he will, then ‘whom he will he hardeneth.’ The
scripture declares that Pharaoh hardened his own heart (Exod.
9:34-35). It also declares that God hardened his heart (Exod.
10:1). God is said to harden men's hearts (much like it is said,
‘God creates darkness and evil,’ Isa. 45:7) by leaving men to
their own way, wisdom, and evil desires. If light is not given by
God, darkness will reign. If the means of grace are not set forth,
evil will abound (Acts 2:23). The same means that result in life
and mercy to the elect become stumbling stones and means of
greater condemnation to them that perish (2 Cor. 2:15-16).
v. 19. Here is the third objection to sovereign mercy held forth

by the natural mind. The first objection (v. 6.)–most of Israel
perishes, so it seems the purpose and promise of God has
failed. The second objection (v. 14.)–God is unjust to choose
some and pass by others. Now in Verse 19 we come to the third
objection–if God shows mercy to some and none can resist his
sovereign will, then why does he find fault with sinners? If the
wrath of men is so under the control of God that it, too, serves
his purpose, then why blame the sinner?
v. 20-23. In these verses the apostle gives three distinct

answers to this objection. These answers will not satisfy the
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natural mind, but they will be sufficient for every believer who
receives the word by faith.
1. (v. 20.) ‘O man, who are you to dispute with God?

Who are you to question God's providence or hope to
understand God's ways? How foolish and arrogant for a
finite creature to sit in judgment on God's mercy and
justice. The answer to why God does what he does in
found in himself, not in our natural wisdom.
2. (v. 21.) The word ‘power’ here denotes right,
privilege, or authority. God has a right to do with his own
what he will. But it is more than that. God's power is
always exercised in a way that is consistent with his
righteousness and glory. The chief end of man is to
glorify God; therefore, God has the right to do what best
serves his glory.
3. (v. 22.) God has determined to make known to this
universe two things. He will make known his wrath
against sin, and he will make known the riches of his
grace and glory.
God had endured these vessels of wrath with much patience as

he did the old world before the flood, Pharaoh before he cut him
off, and Sodom before he destroyed it. These unbelievers have
light which they hate and means of grace which they despise.
The vessels of mercy receive his mercy, love, and grace, not
because they are better or wiser than others or because they
deserve it, but because God chose to reveal his grace in them
and make them objects of his mercy from eternity.
‘It is not wise for the novice to meddle too much with divine
purposes and mysteries. Nothing has greater tendency to
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confound the understanding and to harden the heart than to

take strong meat too early. Let us not talk of these matters too
lightly. Hidden things belong to God; things that are revealed
belong to us. Touching the Almighty we cannot find him out; but
he is excellent in power, judgment, and grace. He will not afflict
without cause. Let us rejoice that the great truth of divine grace
is written in the word and revealed in Christ.’ – M. Luther.
v. 24. The promise of eternal life was not made to the natural
seed of Abraham but to the true seed of Abraham–Christ (and
all who by grace are in him, whether Jew or Gentile.)
vv. 25-28. The calling of the Gentiles is prophesied throughout

the Old Testament. This prophecy is from Hosea 2:23. The
Jewish nation was typically the spouse of God; but when the
Christ shall come, he will reveal his true seed and call her
beloved which was not beloved–that is, the Gentiles (Eph. 2:11-
13).
Though the descendants of Abraham number in the millions,
only a small number are the true Israel of God. These Jews
thought that all of Abraham's descendants were the people of
God. When the Messiah came and they rejected him (John
1:10-11), after hundreds of years of long-suffering with their
idolatry and rebellion, God made a short work of them and has
blinded them to this day.
v. 29. Actually the doctrine of election, very far from being a

harsh and cruel doctrine, is a cause for rejoicing; for had it not
been for God's choosing to save a people, neither Jew nor
Gentile would escape the wrath to come. We would have all
been destroyed as Sodom and Gomorrah.
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vv. 30-33. What is the result of all this discussion? The

conclusion from the whole is that those Gentiles who are
chosen of God, called by the Spirit, and redeemed by Christ
have obtained the righteousness of Christ by faith (though they
did not seek it and were abandoned to evil), while Israel (who
had all the advantages, the law and the prophets, and sought
acceptance with God) found it not! Why? Because Israel sought
righteousness by works and not by grace–by the deeds of the
law and not by faith.
Israel stumbled at Jesus Christ. Instead of looking to him
(who fulfilled all types, promises, and sacrifices), they rejected
him altogether. Had they understood their prophets, they would
have embraced Christ. Therefore, they were offended by his
words and were ashamed of his cross.
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The free invitation of the gospel

Romans 10:1-10
Those who are elected to life in Christ shall be saved (John

6:37-40), but they shall be brought to repentance and faith by
the means which God has appointed (2 Thess. 2:13; Mark
16:15, 16; 1 Cor. 1:21). It is on this ground that Paul wrote 2
Timothy 2:10 and 2 Corinthians 5:19-21. A belief in sovereign
grace that destroys prayer for sinners, evangelistic and
missionary zeal and a sincere invitation to all men to bow to the
claims of Christ and receive him as Lord and Saviour is not of
the Lord and is false doctrine!
v. 1. The Jews hated Paul and his gospel. They rejected the
message of the cross, yet he expresses again and again his
deep love for them and prays to God that they might be saved.
We must never cease to pray for unbelievers and use God-
ordained means to seek their conversion,
v. 2. These Jews were not atheists. They were religious. They

had a zeal for the law and the ceremonies, but they were
ignorant! They did not know the Father or the Son. They did not
understand the spirituality nor the purpose of the law and the
ceremonies. How often do we hear people say, ‘If a man is
sincere in his religion, his creed of no importance? This is not
true! (John 17:3; Phil. 3:5-9).
v. 3. They were ignorant of the purity and holiness of God's law,

and they were ignorant of the strictness of God's justice (Gal.
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4:21; 3:10). They were trying to merit acceptance with God on

the strength of their works, deeds and religious duties! Is not
this a picture of our day?
They refused to submit to the true righteousness of God,
which is Christ! Christ in the flesh, on the cross and in glory is
our righteousness. The divine method of acceptance and
justification requires nothing but to be submitted to or received
(John 1:12; Eph. 1: 6). God does not require you to produce
righteousness, but to receive it. God does not require you to
produce life, but to receive life in Christ.
v. 4. There are several things suggested here.
1. The embracing of Christ for salvation means the

end of the law as a method of justification. We abandon
all hope in ourselves and look to Christ.
2. The goal of the law is to bring the sinner to Christ.
This is the way it is given in Galatians 3:24, 25.
3. The law contained terms of life: ‘Do this and live.’
Christ is the end of those terms. We are no longer under
the law as a covenant or a curse.
v. 5. The righteousness of the law lies in doing perfectly all that

the law requires – not only in deed, but in thought, attitude and
motive. The law requires not the best you can do, but the best
God can do – perfect love to God and to all his creatures, a
perfect heart! This cannot be done by a fallen creature (Rom.
8:3).
vv. 6, 7. The best help on these verses comes from John

Brown: ‘Do not think that divine justification depends on
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something to be done by you or anyone else. There is no need

to say ‘Who shall ascend to heaven to bring the Messiah down?'
He has already come and performed the work for which he
came. He has finished our righteousness and redemption.
There is no need to say, ‘Who shall descend into the deep to
bring him up from the grave?' He is risen! He is risen for our
justification and intercedes for us. The gospel which reveals it
tells you that they are all finished. The all-sufficient Saviour is to
be believed and received.
v. 8. The righteousness of faith is the gospel which we preach to

you. This is all you need to hear and believe. The gospel is in
your mouth and in your heart, and this is explained in the next
two verses.
v. 9. To confess Christ with the mouth is to make a sincere,

hearty confession to God before men that Christ Jesus is our
Prophet to reveal God, our Priest to atone for us, our Lord to
reign over us! When this is our experience, we confess it in
believer's baptism.
To believe in our hearts that God raised him from the dead is to:
1. Believe that he came to this earth as ‘God in the

flesh’ (John 1:14).
2. Believe that he truly died on the cross for our sins
(1 Peter 1:18, 19).
3. Believe that the sacrifice was effectual and
sufficient, for God raised him from the dead (1 Cor.
15:13-22).
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v. 10. The apostle explains the nature of faith. It does not lie in a
bare mental assent or doctrinal position, but is a genuine heart
work! It is a believing with the affections, the will and the
understanding. It is to behold the Son in his glory, his fullness,
his willingness and his sufficiency to save. Through this faith we
are saved and we are justified (Eph. 2:8, 9; 2 Tim. 1:12).
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Preaching the gospel to all men

Romans 10:11-21
v. 11. Several things are evident in this one verse of scripture.
1. The perfect agreement of the Old and New

Testaments (Isa. 28:16). As in the case of Abraham,
righteousness is not by works but by faith (Rom. 4: 20-
24).
2. Whosoever (whether Jew or Gentile) believeth shall
be saved. The Jews had a difficult time including Gentiles
in the kingdom of God.
3. The certain connection between faith and
righteousness (confession and salvation) is evident.
Those who believe in Christ with their hearts and confess
him as their Lord shall be saved.
4. Those who believe shall not be ashamed of him nor
will they ever be put to shame. His robe of righteousness
covers our nakedness.
v. 12. Not only is the Gentile not excluded from the mercy of
God, but there is not the slightest difference in God's sight
between Jew and Gentile. All have sinned (Rom. 3:22-23), and
all are in need of the righteousness of Christ. God is able to
supply the needs of all who truly call upon his name (Heb. 7:25).
v. 13. This is from Joel 2:32. The name of the Lord signifies the
Lord himself. His name reveals who he is, what he has done,
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why he did it, and where he is now! And none other name can
save (Phil. 2:6-11).
Jehovah-jireh ‘The Lord will provide’ (Gen. 22:13-14).

Jehovah-rapha ‘The Lord that healeth’ (Exo. 15:26).
Jehovah-nissi ‘The Lord our banner’ (Exo. 17:8-15).
Jehovah-shalom ‘The Lord our peace’ (Judges 6:24).
Jehovah-ra-ah ‘The Lord my shepherd’ (Psalm 23:1).
Jehovah-tsidkenu ‘The Lord our righteousness’ (Jer.
23:6).
Jehovah-shammah ‘The Lord is present’ (Ezek. 48:35).
To call upon his name is to humble ourselves before him, to

recognize his majesty, to believe his promises, and to hope in
his mercy.
v. 14. In this verse Paul insists on the necessity of preaching the

gospel to sinners. None can be saved who do not call on the
Lord. None can call upon the true name of the Lord if they do
not believe he is willing and able to save. None can believe he
is willing and able to save if they have not heard of his grace,
his death, and his redemption; and none can hear these things
unless these glad tidings are preached to him! (Mark 16:15-16;
James 1:18; John 5:24.)
v. 15. These ambassadors of Christ who preach the glad tidings

of salvation are sent by the Lord. They deliver his gospel under
his authority and by the power of his Spirit (Matt. 28:18-19; 2
Cor. 5:20-21). The greatest blessing God can give to a people is
a faithful preacher of the true gospel.
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v. 16. Though the gospel was to be preached both to Jews and

Gentiles with the promise that whosoever believeth shall be
saved, yet all who heard it did not believe it! This should not
seem strange to those who are familiar with scripture. Isaiah
said, ‘Who hath believed our report?’ (Heb. 4:2; 1 Cor. 2:8-10.)
The gospel must be revealed by his Spirit (John 6:44-45).
v. 17. So then faith depends on hearing. One cannot trust an

unrevealed Christ. We must hear, not with the outward ear only,
but with the heart. We must hear with desire, hear with
understanding, hear with a need! (Matt. 13:15-16). Faith
depends on hearing and hearing depends on the word of God. It
is essential to hear the word!
vv. 18-21. These last four verses deal with four things:
1. The preaching of the gospel to the Gentiles (Psalm

19:4).
2. Old Testament prophecies of the call of the
Gentiles (Deut. 32:21).
3. Israel should have been aware of this (Isaiah 65:1).
4. The rejection of God's mercy by the Jews (Isaiah
65:2).
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The election has obtained it

Romans 11:1-7
After writing the words recorded in Chapter Ten, Paul saw an

objection arising from his adversaries. Has God cast away all of
his people who are called Jews? Where is his covenant with
Israel? How are his promises to Israel to be understood? What
hope can the Jew have of obtaining salvation? Paul proceeds to
deal with these questions.
v. 1. In his usual way, when objection is contrary to scripture

and very displeasing to him, he exclaims, ‘God forbid’ (Rom.
3:3-4, 3:31; 6:1-2). ‘Has God cast away all Jews?’ ‘God forbid; 1
am a Jew.’ The Lord was pleased to save Saul of Tarsus who
was of the seed of Abraham and of the little tribe of Benjamin.
God even made him a minister of the gospel.
v. 2. Here is the most important statement: ‘God hath not cast

away his people which he foreknew’ among the Jews or
Gentiles. There is a sense in which all mankind are God's
people. They are certainly his creatures, his subjects, his to do
with as he will. But all are not foreknown; all are not objects of
his eternal love and grace (Rom. 8:28-30). Many will hear him
say, ‘I never knew you.’ Even so, Israel was chosen from among
the nations. They were called the people of God and were
blessed with the promises, the prophets, the law, and the
sacrifices; but all were not foreknown, for most of them perished
in unbelief (Heb. 4:2). Elijah made intercession, not for Israel but
against them.
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v. 3. Instead of praying for them as prophets were accustomed

to do, Elijah was obliged to complain against them for their
idolatry, contempt, and unbelief. He, too, thought that God was
finished with Israel and would totally abandon them, for ‘they
have destroyed the altars of God;’ and he felt that he was the
only Israelite left who worshipped the true God (1 Kings 19:10).
v. 4. How did God answer Elijah? (1 Kings 19:18). ‘You are not
alone–I have seven thousand men in Israel who know my name
and seek my glory.’ God had not completely cast Israel away
then, nor has he cast all Jews away now. Sincere men, like
Elijah, are often wrong when they despair for the cause of God
and truth. When the church and the cause of Christ seem at the
lowest (idolatry, superstition, and error are seemingly in full
command), God always has a people whom he foreknew,
redeemed, and called.
v. 5. Even so, at this present time there is a remnant (there are

some); there always has been, is now, and always will be. Elijah
was not the only Jewish believer in his day; and Paul says, ‘I am
not the only one today.’ The number may be small (Rom. 9:27),
but God has his people, ‘According to the election of grace’
(Eph. 1:3-4; 2 Thess. 2:13).
1. God chose us.

2. God chose us in Christ.
3. God chose us from eternity.
4. God chose us to be like Christ.
5. God chose according to his own will (John 1:12-13;
Rom. 9:16).
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Almost every religionist believes in some sort of election. He

must, because election is a Bible term. But the election taught in
scripture is not based on works, foreseen merit, nor man's will;
but God elected us according to his will, purpose, mercy, and
grace (2 Tim. 1:8-9). Left to ourselves we would not love God,
seek God, nor come to Christ (John 5:40-44; 1 Cor. 2:14).
v. 6. Salvation is by the pure, unmerited grace and mercy of

God. The works, efforts, and deeds of men are not involved
(John 1:12-13; Rom. 9:15-16). If salvation comes to us because
of our works (however small), then it is not of grace. If you can
find any reason why God should save you other than that by his
grace in Christ he was pleased to show mercy, then you are
advocating salvation by works.
v. 7. ‘What then?’ What can be said to this point that the apostle
advocates? It is as clear as the sun. God has not cast away all
the people of the Jews nor any whom he foreknew and gave to
Christ of any age or period of time.
‘Israel hath not obtained what they sought’–that is, carnal
Israel (the body and bulk of that people who sought life and
righteousness by the deeds and ceremonies of the law); for this
is impossible (Rom. 3:20; Heb. 10:4). They sought
righteousness in the wrong place, in the wrong way.
‘But the election hath obtained it and the rest were blinded.’
Paul divides Israel into two parts–the election and the rest.
These chosen ones obtained mercy, grace, and righteousness
in Christ as the apostle himself did, and the rest were left in
darkness (2 Cor. 4:3-6).
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Has God cast away the Jews?

Romans 11:8-36
This is a difficult chapter, demanding the most careful and

prayerful consideration, free from preconceived theories and
prophetic systems. I can see five divisions.
1. (vv. l-7.) Has God totally rejected and disowned the Jews? Of
course not! Paul gives himself as an example. He says that he
is a Jew and that God brought him to a knowledge of Christ.
Elijah thought he was the only believer left, but God told him
that he had seven thousand men who knew him. Even so, right
now, there is a remnant according to the election of grace!
2. (vv. 8-10.) The Jews had the prophets, the law, the
tabernacle, the types and the promises of redemption through
Christ. They refused to hear, see or embrace the promises.
Even when Christ came they rejected him (John 1:11),
wherefore God delivered them to spiritual blindness to this day
(Ps. 69:20-25). They rejected their Messiah, wherefore the
Passover table and all the types became meaningless to them.
Rather than being the means to point them to Christ, these
types became a trap serving as their refuge.
3. (v. 11.) Have they stumbled that they should fall

irretrievably? God forbid! Will they always remain in this blind
condition? No! God used their rejection of the gospel to send
the gospel to the Gentiles! (Acts 13:44-48; 28:27, 28).
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‘To provoke them to jealousy.’ Paul mentions this three times

(Rom. 10:19; 11:11, 14). They will see what they have lost in
rejecting Christ and what the Gentiles have gained in receiving
him! God uses means to accomplish his purposes.
(vv. 12-15) If through their fall and blindness God's grace has
come to the Gentiles and through a handful of Jews God turned
the world upside down, think what the blessings would be to the
world if God opened the eyes of a greater part of that nation!
He repeats the argument of verse 12. If every Jew became
an evangelist (a believer in Christ), it would be life from the
dead, not only of the Jews but of the Gentile church, which in
this day is in a state of deadness. It would produce the greatest
revival the world has ever seen. The results of Christ being
revealed to the Jew would be unparalleled blessing to Jew and
Gentile.
v. 16. This is the third argument that God has not totally cast
away Israel.
1. The first-fruits of the harvest were given to God and

this sanctified the whole harvest.
2. If there is life in the root of the tree, the whole tree
may appear dead and every branch withered and broken,
but life in the root can produce new branches! These
first-fruits and root are Abraham, David and the apostles.
4. (v. 17.) In these next verses Paul warns the Gentile believers
against being puffed up against the Jews on account of our
blessings and their blindness. The Jewish nation was God's
olive tree; Abraham was the root! The greater part of God's true
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people were chosen out of them. By their unbelief some of the

branches are broken off and we, from the wild tree, have been
grafted in to partake of the root and the fatness (Rom. 1:16;
John 4:22; Rom. 3:1, 2; 9:4, 5).
v. 18. Read the Amplified Version. Remember the Jews were

the first believers. The Jews have received no advantage from
the Gentiles, but the Gentiles much from the Jews. The first
preachers were Jews, and of Israel Christ came!
(vv. 19-24.) A haughty spirit goes before a fall. If God spared not
the natural branches, this is a good reason for us to be humble
and fearful, lest he spare not us. Unbelief caused them to be cut
off and faith in Christ will restore them. The same applies to us.
5. (vv. 25-32.) These verses seem to indicate the future

conversion and restoration of the Jews. This mystery is revealed
to prevent us from being puffed up against the Jews and
forming our own opinion about God's purpose in relation to the
nation of Israel. This natural blindness is temporary until the full
body of Gentiles is called (Luke 21:24).
v. 26. Some say this is spiritual Israel (Jew and Gentile

believers), but it does not fit the context, for it is dealing with the
Jewish people. (Look at vv. 27-29.) As concerning the gospel,
they are enemies for the sake of the Gentiles, but as touching
the election, they are beloved for the sake of their forefathers
(Deut. 7:6-8). God's gifts and purposes never change.
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vv. 30, 31. ‘At one time you Gentiles did not believe but you
obtained mercy. Now the Jews do not believe but they will
obtain mercy.’
v. 33-36. In these closing verses Paul reminds us of the

impossibility of our comprehending the wisdom, knowledge,
judgment and mind of the Lord. We are foolish to try to put the
infinite God in a mould or to try to chart his unsearchable ways
and designs. He will do what he will, with whom he will, when he
will, and all that he does will be right because he does it. When
we think that we have all of the answers and understand the
ways of God, we have but revealed our ignorance and
foolishness. Let our faith be summed up in the words of Eli: ‘It is
the Lord; let him do what seemeth him good’ (1 Sam. 3:18).
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The believer's walk through this world

Romans 12:1-8
Paul, having taught in the preceding chapters the great

doctrines of redemption by grace through faith, now turns to the
results of redemption – the life of grace and godliness, or the
believer's walk, conduct and conversation in this present world.
Our attitude and duties to God, to the church of God and to all
men may be summed up in one word – love! He loved us (1
John 4:16) and we love him (1 John 4:19) and we love one
another (1 John 4:20, 21). If we do not understand this and are
not motivated by love, we fail before we even begin our
discussion of duties and works (Gal. 5:13, 14).
v. 1. ‘I appeal to you, brethren, by the mercies of God.’

Whatever we are called upon to do, say, be or give is not by
way of threats, fear or even bargaining but because of the
mercy of God to us (1 John 4:11; Eph. 4:32; Luke 6:35, 36).
‘That you present your bodies a living sacrifice.’ Paul is
talking about just what you think he is talking about – our human
faculties. Let our tongues be employed in praising God. Let our
feet take us to worship, to the assembly, to the door of others to
minister. Let our arms be used to embrace and lift the needy.
The believer, as a priest, offers himself to God as a living
sacrifice. ‘Here am I, Lord, send me’ – to preach to the lost, to
care for the sick, to support the missionary, to cheer the faint, to
comfort the weary – but somehow use me to accomplish your
purpose! Is that not our reasonable service, since we are not
our own, but bought by his blood?
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v. 2. The word ‘world’ means the nature, character, opinions,

goals and attitude of unregenerate men. The worldly man seeks
the praise of men; the believer seeks the praise of God. The
worldling thinks only of himself; the believer considers others.
The worldling cares for the body; the believer cares for the soul.
The worldling looks only upon that which is seen; the believer
looks on that which is unseen. The worldling cares for what he
shall eat, drink and wear; the believer seeks first the kingdom of
God and his righteousness.
This spiritual attitude can only be accomplished by a
renewing or regenerating work of God in the mind and soul. It is
contrary to the nature of flesh (2 Cor. 5:17; Phil. 2:12, 13). As
old leaves drop off a tree to make room for the new ones, so the
renewing work of the Spirit in our minds and hearts pushes out
pride, envy, malice and covetousness. In this way we both
experience and manifest what is pleasing and honoring to God
(Eph. 5:9, 10).
v. 3. Paul exhorts us to cultivate a crowning grace – humility!

(Jer. 9:23, 24; James 4:6; 1 Peter 5:5.) We need to remember
that our gifts, knowledge, ability and even faith are the gifts of
God (1 Cor. 4:7; 15:10).
vv. 4, 5. The apostle illustrates the union of believers by the

human body. The human body is one, but it has many
members; and each member is placed there in proportion to the
others for the good of the whole body. The eye sees, but it does
not hear. The ear hears, but it does not breathe. So we are one
body in Christ and are in a union together, having gifts and
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ability differing but serving the same purpose – the good of the
body and the glory of Christ.
v. 6-8. Several of these gifts are mentioned, not all by any

means!
Prophecy – At this period prophecy is the proper

understanding of and preaching of the Scriptures. This is
done according to God-given ability.
Ministry – This is service, such as deacons and others
who minister to the needs and welfare of others. There is
no need to restrict this to official office, but it applies to all
who are devoted to the needs of the body of Christ.
Teaching – Fitness to teach others the word is the gift
of God; and if one possesses the gift, it should be used
diligently.
Exhortation – I suppose this would fall mainly to the
pastor or elders, but it is certainly the duty of all believers
to give a word of encouragement, warning and comfort
(Heb. 3:12, 13).
Giving – This does not mean that some are to give
and others not, but some are blessed with the ability to
give more, and it should be done liberally, without fanfare
and with simplicity.
Ruling – This is the place of leadership and
responsibility, such as pastor, elders, deacons,
husbands, fathers, taking our responsibility seriously and
ruling in love.
Mercy – This is a gift all possess and it involves
kindness, forgiveness, a good word and understanding.
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We should not be reluctant to exercise this grace, but do

it cheerfully!
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Our attitude toward others

Romans 12:9-21
This chapter seems to fall into three divisions: verses 1-2, our
consecration and dedication to God; verses 3-8, our
consecration and dedication to duties and gifts in the body of
Christ; and verses 9-21, our general attitude and behavior
towards another.
v. 9. ‘Let your love be sincere,’ without pretension and

hypocrisy. Our love to one another, like our love to Christ, must
be genuine and sincere and from the heart - not in word only but
in deed and truth (1 John 4:7, 8; 19, 20).
‘Hate what is evil.’ Believers sin, but they do not love sin
either in principle or deed, nor do they excuse or justify it in
themselves or in others (Ps. 51:3, 4). The word ‘cleave’ means
to ‘be glued to’ or to ‘keep company with.’ Walk with God and
with those who know God. Hold to the principles of godliness,
associate with people and go to places which contribute to your
spiritual growth (Read in Amplified Version 15:33).
v. 10 The believer will in truth love all men. There is no room in

a regenerate heart for hate, grudges and bigotry, but there is a
special love for those who are called brethren. The word here is
‘love one another as members of the same family, giving
precedence and honour to one another’ (Phil. 2:3, 4; 6:10). In
making others happy, we find happiness. In giving, we receive.
In promoting another's welfare and honour, we are honored. A
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man's character is not always revealed in what others say about

him, but in what he says privately about others.
v. 11. There are two opinions here; both are true.
1. Make the Lord's glory your rule in everything.

Whatever you do, do it as unto the Lord. If you are
engaged in secular work for wages, or if you serve the
public, work as if the Lord Jesus is your employer (Eph.
6:5-7; Col. 3:22, 23).
2. Let not the worship and business of the Lord
degenerate into a cold formalism. Let our religious duties
(such as study, prayer, witnessing, singing, giving and
preaching) be always motivated by fervent zeal and
interest.
v. 12. ‘Rejoicing in the hope’ we have of eternal glory in Christ

(1 John 3:1-3). Someone said, ‘Rejoicing in hope is placed
between serving the Lord and being patient under trial because
nothing tends to motivate a believer to serve God and to endure
trials with patience like the hope of being like Christ.’
Let us learn to expect trials and bear them without
murmuring against God, who sends them (for our good) and
without being bitter against men, who are but his instruments
(John 16:33). Prayer is needful at all times (1 Thess. 5:17; Eph.
5:19, 20).
v. 13. When another believer is in need, the church will respond

to that need. We are to clothe the naked, feed the hungry and
see that the family of God is provided for. Our homes are to be
hotels of hospitality open to all believers (Matt. 25:34-40).
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v. 14. Many Christians, through the years, have had to bear real
persecution. We know little of this, but we do have opposition
and unkind feelings for the sake of the gospel. We are to pray
for our enemies as our Lord did, ‘Father, forgive them,’ and as
Stephen, ‘Lord, lay not this sin to their charge.’
v. 15, 16. When brethren are of one heart, they are able to
identify with one another in joy and sorrow. A strong love
produces a strong interest and concern for one another.
‘Be of the same mind one toward another.’ John Brown said,
‘Be united in your affections, sentiments and goals.’ It is difficult
to love every Christian with the same degree of love, for all are
not equally lovable and amiable, but we can love with the same
kind of affection.
‘Mind not high things.’ Be not haughty and snobbish, but
readily adjust yourself to people of every station and give
yourself to humble tasks (Jer. 45:5; Matt. 23:8-11). We ought to
cultivate habitually a deep sense of our own unworthiness and
ignorance.
v. 17, 18. Private revenge is contrary to our gospel. We are not

to repay evil words for evil words or evil deeds for evil deeds.
Providing things honest in the sight of all men has to do with our
business dealings, our clean conversation, our conduct in public
and our faithfulness to family, civic and business duties.
‘If possible, as much as it depends on you, live at peace with
everyone.’ We are not to disturb others nor let them disturb us.
The first is in our power – the second is not. The chief offender
in this warfare is the tongue!
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v.19, 21. Here is the cause of most unrest: people taking on

themselves to avenge themselves. To get even or to strike back
is our nature. ‘Give place to wrath,’ yield to it, do not resist it,
keep out of its way and let it spend itself. Do not brood over
misunderstandings or keep them warm. Let them die. God will
someday settle all accounts!
Your anger will never win the heart of a foe, but your
kindness may reach his heart and conscience.
Do not let evil men and evil thoughts dictate your course of
action. Do not let hatred and hard feelings get the better of your
Christian principles. Do not let evil revenge displace the divine
light of forgiveness.
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Our attitude toward authority

Romans 13:1-7
In Chapter 12 the apostle taught the duties, responsibilities, and

proper attitudes incumbent upon believers with respect to one
another, with exhortation in reference to our conduct in the
world and our attitude toward all men. In this chapter he deals
with our duties and attitudes as members of an ordered society.
This chapter has to do with our attitude toward all authority,
especially civil authority.
Some of the reasons why Paul had to deal with this subject
are:
1. The early Christians were charged with sedition

and thought to be enemies of the government. Christ was
accused of being Caesar's enemy.
2. Some of the early Christians were Jews, the seed
of Abraham, who resented any Gentile ruler.
3. Some of the early Christians had the idea that
since most rulers, magistrates, and people in authority
were wicked and profane men, therefore children of
God's kingdom should not obey or be subject to them.
v. 1. ‘Let every person be loyally subject to civil and governing

authorities.’ These kings, presidents, governors, policemen, or
whatever are called higher powers because they are vested with
authority over others. To be subject unto them is to show
respect, obedience, and honor suitable to their stations and to
obey their lawful commands with submission. It is also to pray
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for them rather than to rail against them (Titus 3:1-2; 1 Peter
2:13).
‘There is no authority except from God.’ God is the fountain
and source of all power. All authority is by his permission and
appointment. This verse refers mainly to civil authority but is
true of all authority, such as husbands, parents, employers,
elders–they all get their right to rule and lead from God. Evil
men may abuse, misuse, and corrupt authority; but government
and leadership is necessary and must be obeyed.
v. 2. The person who resists, rebels against, or sets himself

against proper authority in any of these places is resisting the
order and ordinance of God. Authority resisted, in the faithful
and right discharge of office, will bring God's judgment on the
offender. However, this does not include those officers who set
their rules and laws above the law of God. The scripture says,
‘Children, obey your parents in the Lord’ (Eph. 6:1). When men
set themselves in defiance of God's law, they are to be resisted
(Heb. 13:17).
v. 3. Authority in any area is not a terror to people of right motive

and good conduct. Authority is only hated by those whose works
are evil. Would you have no dread or fear of those in authority?
Then do what is right and you will have their approval.
v. 4. Persons in places of authority (whoever they are) are the

servants of God for the general welfare of all. What would a
home, school, office, factory, city, or country be like without
authority? Think about a game without a referee. What chaos
would reign if there were no laws and no power to enforce them!
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If we are not willing to follow God's order and his proper

chain of command, if we are not willing to submit to authority,
then the authority is designated by God to deal with us by his
own hand, and in so doing he is God's instrument of wrath and
judgment.
v. 5. Therefore, believers are subject to authority not only

through fear of punishment or to avoid wrath, but the believer
approves of authority and respects it as a matter of conscience,
wisdom, and principle. Our consciences not only tell us that
God's way of rule and order is right, but we approve of and love
his way.
v. 6. ‘For this cause.’ It is ordained of God, it is for the general

welfare and good of all, and we understand and agree with the
need for leadership and authority. We are to pay our taxes and
that which is required of us for the support of governing officials
and magistrates. Leaders in government, such as presidents,
senators, city and county officials, policemen, firemen, teachers,
etc., promote the general welfare of the society and are to be
supported by the taxes of the people. They, too, are God's
servants in full-time, continuing work.
v. 7. ‘Render to all men what is due unto them.’ Whatever

authority a man has entrusted to him is a sacred trust for which
he shall give an account to God. That is his business. But our
responsibility is to obey, respect, and submit to them as unto the
Lord. Pay taxes to whom taxes are due, give respect to whom
respect is due, and give honor to whom honor is due.
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Love – the believer's rule

Romans 13:8-14
v. 8. ‘Owe no man anything.’ This verse has been used to

discourage buying on credit or borrowing money, but this is not
the application at all. Most people could never own a home, car,
or continue in business if borrowing money was forbidden in
scripture. The verse left in the context continues the instructions
to make good on all obligations, whether of a civil or natural
duty. Obedience, respect, honor, and service are debts which
are to be paid. Parents are due respect and obedience.
Husbands and fathers are due submission. Leaders are due
honor and support. These duties are to be fulfilled.
‘Love one another.’ This is the answer to all of the above. He
who truly loves God and others will fulfill what God requires of
him (Matt. 22:35-40; Gal. 5:13-14).
v. 9. The first table of the law has respect to God. The second
table, which is listed here, has to do with our neighbors. Our
love for God will certainly lead us to worship him, have no idols,
nor take his name in vain; and if we love our neighbor as we
love ourselves, we will put forth every effort to treat him as we
would be treated. We certainly will not steal from him, covet his
wife or property, lie about him, nor take his life.
v. 10. The man who truly loves his neighbor will not willingly
harm him, rather he will do all within his power to promote his
neighbor's happiness. Therefore, the whole law is
comprehended or fulfilled in the word LOVE!
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v. 11. ‘Knowing the time.’ This is a special time; it is a critical

hour. This is the day of salvation. This is the day of grace and
mercy in Christ (2 Cor. 6:2; Heb. 3:12-14). While the gospel is
preached, while we have our faculties, it is time to seek the Lord
(Isa. 55:6; Prov. 1:24-28). The primary reference in this verse,
though, is to believers who may have grown careless or
indifferent in their responsibilities and their relationship to Christ
and the church. It is time to awake out of indifference,
carelessness, or divided attention and be about the Master's
business! Final deliverance and our eternal rest is much nearer
than when we first believed. Some of us will be called away
from this earth in a very little while. Our relationship with Christ
should be our main concern!
v. 12. The present time of life is far spent for most of us (Psalm
90:12). It is called ‘the night’ because this life on earth, at best,
is filled with the works of darkness. Error, hate, sin, disease and
death, war and poverty are the lot of those who walk this valley
of death and darkness. Our glorious day of deliverance is near,
and we need to give diligence to make our calling and election
sure. Let us spend less time on the things of flesh and more
time seeking the kingdom of God. Fling off those things that do
not contribute to your spiritual well-being (Eph. 6:11-13).
v. 13. Let us live, walk, talk, and conduct ourselves in an

honorable and godly manner as being exposed to all men in
broad daylight–not in carousing and drunkenness, not in
immorality, not in quarreling and jealousy. These things are
forbidden and are unbecoming to any believer, but especially to
the believer who is on the threshold of glory. Our pleasure and
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delight ought to be the fellowship of the gospel, and our

companions, those who are redeemed by Christ.
v. 14. ‘Clothe yourself with the Lord Jesus Christ.’ This is not
only to be clothed in his spotless, imputed righteousness by
faith and to make a strong, public confession in him, but it is to
imitate him in the exercise of grace–to walk as he walked, to
love as he loved, to forgive as he forgave, to submit to the
Father's will as he submitted.
‘Make not provision for the flesh, to fulfill the lusts thereof.’
That is, give less thought and attention to this body of flesh. As
we think of the flesh, as we dwell on the passions and lusts of
this body, we somehow arrange for those desires to be met
(Phil. 4:8).
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Conflicts over Christian liberty

Romans 14:1-9
This chapter deals with our attitude toward one another in

regard to disputes and disagreements in reference to the
observance of certain days, the eating of certain foods, and
conflicts over things that are not specifically commanded or
forbidden in the Scriptures. The subjects of conflict may vary
today, but the principles laid down can apply to all.
v. 1. Welcome the weak believer or the babe in Christ into your

fellowship, not to criticize his opinions and his convictions. This
statement is addressed to the mature, strong, knowledgeable
Christian. If we are instructed to grow in grace and the
knowledge of Christ, it can be safely assumed that there are
weaknesses and immaturity to develop! Receive the weak in
faith and the immature into your fellowship; take notice of them;
bear their ignorance patiently rather than demanding that they
know immediately what it took you years to learn.
v. 2. One man's faith permits him to eat anything, while another

is troubled about meat sacrificed to idols or meat forbidden
under the law, so he limits his food to vegetables.
v. 3. The mature believer who understands that the kingdom of

God is not in meat and drinks but righteousness and peace–that
it is not that which goeth into the mouth but that which cometh
out of the heart that defileth–must not look down upon nor
despise the man who does not understand these things and is
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still bound by a ‘touch not, taste not’ tradition. Let not the man
who abstains pass judgment on the one who eats, for God hath
received and welcomed both (Matt. 15:17-20).
(a) The disagreement is not over the gospel of

substitution.
(b) The disagreement is not over the moral law of
God.
(c) The disagreement is not over repentance, faith,
love, or godliness.
(d) It is over meats, drinks, and things regarding the
flesh and not the spirit. The natural man's religion lies in
works, deeds, and self-approval before God. When he
comes to Christ, it is difficult for him to realize that our
entire acceptance is in Christ, not in our own
righteousness and works. These grave clothes are hard
to shed.
v. 4. The believer, whether weak or strong, is the Lord's servant.

He is not my servant to condemn or to judge. He stands or falls
before the Master. He is chosen of God to his salvation and his
service. The Master will order his own household, and the
weaker brother shall not fall but shall grow in faith and grace as
the mature believer will also grow stronger in Christ. Let all
criticism, condemnation, and judgment of one another in things
not pertaining to the gospel of righteousness cease!
v. 5. This is another instance of differences of opinions in the

church about the observance of Jewish laws. He is speaking of
certain days appointed by Moses, such as the Passover,
different feast days, and the Sabbath. These were holy days in
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the Old Testament, and these traditions were hard to break.

One man observes a strict Sabbath; another esteems everyday
the Lord's day and orders his life in prayer and praise
continually.
v. 6. He who observes a strict Sabbath or a special holy day

does so in honor of the Lord. The man who considers all days
equally holy does so in honor of the Lord. We must be
convinced in our own minds; for to serve or worship only in
imitation of someone else is folly; and to do something without
being convinced in heart would be destructive. He who eats
gives thanks to God, and he who abstains gives thanks to God.
Since both parties are concerned with the glory of God, they
should be patient with one another. Several things might be
included here, such as styles of worship, order of worship,
singing of hymns or psalms, personality differences, mode of
dress, etc.
v. 7. I am not a separate tree planted on a hill, but I am a branch

(along with other branches) in Christ Jesus. I am not a building
which stands separately and alone but a stone (along with other
living stones) in the Living Temple–Christ Jesus!
Also, I don't live by my duties, services, or sacrifices. I live in
Christ! I don't live by my personal righteousness–but his! No
man dies to himself (Phil. 1:21-24). My life belongs to Christ and
his body and so does my death.
v. 8. The Father gave us to Christ. Our Lord purchased us by

his obedient life and substitutionary death. We are his, not our
own and not another's. Whether we eat or don't eat things
formerly forbidden, whether we observe a day or don't observe
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a day, whether we live or die, it is to our Lord. We are his

bondslaves and are not to be despised, judged, or ordered by
men in the things of God.
v. 9. This is why he died–that he might be Lord of every

believer, whether living or dead. He bought us from self-service
and evil slavery. He redeemed us from sin and other masters
which had dominion over us. He is the supreme Master of all
believers, so we are to cultivate peace and love among
ourselves.
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Christ alone is our judge

Romans 14:10-23
v. 10. ‘Why do you judge your brother?’ These words are

spoken to the man who thinks it is wrong to eat things prohibited
by the law, who still keeps holy days. He is asked why he takes
it upon himself to judge and condemn the brother who differs
from him.
‘Why do you set at nought your brother?’ These words are to
the strong in faith and Christian liberty–to him who is apt to be
puffed up with his superior knowledge and to look down on the
weaker one.
Christ alone is our judge. To judge one another and to
despise one another because of differences not only reveals
lack of understanding and love but invades the area of Christ's
Lordship. Each Christian is to follow the Lord, for Christ alone is
the final authority on what is right and what is wrong for a
believer.
v. 11. This passage is from Isaiah 45:23. It is by Christ that all

men shall be judged (John 5:22; Phil. 2:10). Neither we, nor our
creeds, nor our laws, nor our religious organizations are the
judges of believers or unbelievers. Christ is the sole Master and
Judge!
v. 12. ‘So then.’ The apostle concludes that every individual is

answerable to Jesus Christ–believers and unbelievers! Though
our sins are blotted out by the blood, we shall not indulge in sin;
for we are accountable to our Master for our conduct and
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stewardship; and our desire is to glorify him, be a good witness,

and keep his commandments.
v. 13. This is the conclusion: let's don't set ourselves up as

critics and judges of the conduct and lives of other believers.
Let's don't spend our time finding fault with one another, picking
out weaknesses, and exaggerating differences of opinions and
practices; but rather, let us spend our time endeavoring to help
one another and to avoid doing and saying things that may
cause another to stumble. We can do this by making our
fellowship to be in Christ (not in form), by loving one another in
spite of differences, and by avoiding collisions on the points
where we differ.
vv. 14-15. This is not a private opinion, but I have been taught
by the Lord Jesus that our relationship with God and our
spiritual condition is not determined by meats and drinks or what
goes in the mouth (Matt. 15:11-19). But if a person eats or
drinks or does what he thinks is forbidden by God, he is guilty
with respect to God as really as if the thing were forbidden.
Teach a man liberty, but don't encourage him to violate his
conscience.
Example: if meat offered to idols is available to you and you
see no harm in eating it, don't eat it if you are in the company of
a brother who will be offended. Don't destroy his confidence in
you and his fellowship with you just for the sake of appetite. You
can do without it.
v. 16. It is good to be free from form and Pharisaism. It is good

to have the liberty and peace of Christ, but be careful to use it in
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such a way that it does not offend and become the occasion for
division among the people of God.
vv. 17-18. Men are so prone to cling to the externals in religious

worship (1 Tim. 4:1-4). These things have nothing to do with
eternal life. But the righteousness of Christ (imputed and
imparted), the joy communicated by the presence of the Holy
Spirit, and the peace purchased by his blood have everything to
do with eternal life.
He that in these things (righteousness, joy, and peace)
serves Christ and is a bondslave of Jesus Christ is accepted in
the Beloved and approved by those who know God. True
believers recognize true godliness.
v. 19-21. Let us emphasize and dwell upon these things that

bring us together in fellowship and avoid those things which
divide. Let us preach, practice, and discuss those things that
build up and strengthen men in faith.
If you have liberty in regard to things indifferent, yet you
have brothers who are offended, then leave it off! His fellowship
is worth more than these things.
v. 22. If a man is not bound by superstition, holy days, meats

and drinks, rituals and ceremonies, but finds his joy,
righteousness, and peace only in Christ, he is a happy and
contented man (Gal. 2:20-21).
v. 23. But the man to whom the full extent of Christian liberty
has not been revealed must walk in the light he has. The word
‘damned’ is not eternal condemnation but disfavor. Whatever we
do must be done with the conviction that it is agreeable to the
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will of God. This applies not only to meats and drinks but to all
things.
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Mutual affection
and unity among believers
Romans 15:1-7
The apostle Paul continues in this chapter his plea for mutual
affection and unity among believers. He is not talking of unity
among all religious people. Our Lord condemned those who
sought acceptance with God by their own righteousness,
saying, ‘Leave them alone, they are blind leaders, whited
sepulchres.’ Paul would not tolerate those who departed from
the gospel. ‘If any man preach any other gospel, let him be
accursed.’ Paul is pleading for love and forbearance among
those who know and love the Redeemer–who find their peace
and hope in the sacrifice of Christ.
v. 1. ‘We then that are strong.’ These mature, believers are not
strong in themselves (2 Cor. 12:10); but they are strong in the
faith of Christ–strong and sure of their deliverance in Christ from
meats and drinks, the observance of days, and the bondage of
ceremonial law.
‘Ought to bear with the doubts and fears, the failings and
frailties of the weak.’ Their weakness arises usually from
immaturity of faith (babes in Christ) or from a lack of knowledge
of their freedom and blessings in Christ. Welcome them, love
them (1 Peter 4:8; Prov. 10:12), and don't seek only to please
yourselves (Gal. 6:1-2); but seek to make all brethren feel
wanted, needed, and appreciated.
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v. 2. No part of the gospel is to be sacrificed for peace. No part

of the revealed word of God is to be denied to keep weak
brethren happy. This would certainly not be for their good or
edification. We don't edify a man by encouraging him in
doctrinal or moral error. But in the matter of personality,
temperament, things indifferent, meats and drinks, we should
sacrifice our liberty and rights to make all comfortable and
happy, while seeking to instruct one another in the word.
v. 3. Our Lord sought not his own comfort, ease, profit, nor
glory. He subjected himself to every inconvenience and
suffering for the good of his people. If our Lord acted in such a
manner, how it ought to condemn us when we indulge our own
rights and desires at the expense of the whole family of God! He
had no sins; it was for our sins that he was subjected to evil and
death. ‘He was rich, yet he became poor for our sakes.’ I
suppose we should be able to deny ourselves a few personal
rights and desires for the general welfare of others.
v. 4. The previous verse 3 is a quotation from Psalm 69:7-9.

When the apostle teaches a doctrine or exhorts us to a practice
or principle, he proves it by the word of God! (2 Tim. 3:16-17; 1
Peter 2:2). We ought to read the Scriptures not to gratify our
curiosity or to prove our position but to nourish and increase our
hope in Christ (Romans 10:17).
v. 5. In verses 5 and 6 Paul offers a prayer for all believers. It

would be well for us to spend much time with this prayer!
‘Now the God of patience and comfort.’ This is his attribute.
He has been patient and long-suffering with Adam's race, with
his church, and with you and me. He has borne our sins, healed
446
our backslidings, and heard our confessions. He has comforted

us! All real, solid comfort comes from him against whom we
have sinned. He has comforted us in every trial, stood by us
through every fall, and encouraged us in every error.
‘Grant you to be like-minded one toward another.’ May God
make you patient, long-suffering, forgiving, and a source of
comfort to one another.
‘According to his example.’ The example is Christ (Eph.
4:30-32). When I have forgiven every wrong against me, when I
have borne every hard word or thought, when I have overlooked
every weakness and comforted every fallen friend, I still have
not endured one atom of what Christ bore for me and from me!
(Matt. 18:21-22.)
v. 6. God is glorified when the perfections of his nature are

recognized, when the work of his hands is praised, when his
mercy and grace in Christ are received, when his people
approach him in worship and adoration, and when our lives and
conversation are agreeable to his calling! How can we glorify
him when we are divided in heart, spirit, and doctrine?
v. 7. ‘Wherefore receive one another’ into your hearts and

affections. Embrace one another, Jew and Gentile, weak and
strong, old and young, male and female.
‘As Christ received us’ just like we were–unlovely, weak,
sinful, and having all the infirmities of human nature (Rom. 5:8).
‘To the glory of God.’ This ought to be the motive and chief
end of all that we do!
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Romans 15:8-17HH Henry Mahan
The glory of God –

The believer's concern
Romans 15:8-17
This study must begin with Verse 7, ‘Receive ye one another.’

Welcome into your hearts, communion, and fellowship all
believers in Christ whether weak or strong, poor or prosperous,
male or female, bond or free, Jew or Gentile. Welcome and love
them all as Christ loved and received you into himself for the
glory of God!
v. 8. It is true that the Lord Jesus was born a Jew, made under
the law, circumcised and obedient to the laws of Moses. He was
the promised Jewish Messiah, the seed of woman, of Abraham,
and of David. This was to confirm and fulfill every promise,
prophecy, and type given to Israel regarding the Messiah. But
this was not to indicate (as some thought) that his mercy and
salvation were not for the Gentile. He disproved this himself in
Luke 4:25-27.
vv. 9-12. These prophecies from the Old Testament reveal that
the Gentiles were included in the purpose and redemptive work
of Christ. ‘That the Gentiles might glorify God.’ This is the
highest object of all of God's work–his glory!
Another word here is mercy. All believers glorify God for his
mercy in Christ. There is not a word in the scripture anywhere to
encourage either Jew or Gentile in hoping for salvation through
his own merit or righteousness. Salvation is God's mercy to the
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Bible Class Commentary Romans 15:8-17HH
unworthy. These prophecies are from 2 Sam. 22:50, Deut.

32:43, Psalm 117:1, and Isa. 11:10. Also read Rev. 5:9.
v. 13. Paul (as in Verse 5) expresses another prayer for us.
‘Now the God of hope.’ God is called the God of hope because
all true hope with respect to forgiveness of sin and divine favor
is from God and is effected in the human heart by God himself.
Any hope of which he is not the Author and Giver is false and
fatal!
‘Fill you with all joy and peace in believing.’ True joy and
peace are the gifts of God in Christ and are not the natural
effects of human nature. Joy and peace generated by human
philosophy and fleshly comforts are temporary. (‘There is
pleasure in sin for only a season.’) The joy of redemption and
the peace of Christ are eternal and are real even in the midst of
human misery and severe trial.
‘That you may abound in hope.’ The more believers know
the joy and peace of Christ, the greater will be their hope. Joy
and peace, as well as all spiritual blessings, come from God
through faith and in proportion to faith. The more we are able to
rejoice in our blessings in Christ and enter into the peace of
Christ, the stronger will be our confidence and hope of future
glory.
‘Through the power of the Holy Ghost.’ The Father gives
hope. He is the God of hope; but he gives it through the agency
and power of the Holy Spirit (John 14:16-18).
v. 14. ‘I am fully persuaded and confident that you are full of

goodness,’ not naturally (for Paul himself said, ‘In my flesh
dwelleth no good thing’); but what they had was of the Holy
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Romans 15:8-17HH Henry Mahan
Spirit, whose fruit is love, joy, peace, goodness, and kindness

(Eph. 4:32). We are filled with all knowledge–knowledge of our
own infirmities, of our own dependence on his mercy, of our
completeness in Christ. This being known, we are able to
counsel, admonish, encourage, and sympathize with one
another.
v. 15. Nevertheless, though I know you are aware of these

things and are concerned for the glory of Christ, as the minister
of Christ Jesus, I boldly write all these things to you to remind
you of them. A person may be acquainted with them but still
require a minister of Christ to exhort him to practice them.
v. 16. I was made a minister of Christ to the Gentiles (Acts 9:15)

of the gospel of God, ministering not the service of the
tabernacle, nor the law of Moses, nor the tradition of the fathers,
but the gospel of Christ that the Gentiles themselves might be
acceptable to God, through Christ, being sanctified by the Holy
Spirit. We are ‘accepted in the Beloved,’ the Holy Spirit setting
us apart and calling us to faith in him through the preaching of
the gospel (Rom. 10:17).
v. 17. In Christ Jesus I have reason to rejoice and glory in the

things which God has accomplished through me. God does use
men. He uses these vessels of clay to preach the gospel, to
take the gospel to those he shall call (Rom. 10:13-15); and we
can rejoice in what God is pleased to do through these human
instruments. But I will not take to myself any of the praise for the
work of others. I have preached and God had been pleased to
bless the word (Phil. 1:14-18).
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Laborers together with God

Romans 15:18-33
v. 18. The apostle would not take unto himself any praise for the
labor and success of others. He spoke only of the success
which Christ had given to his own work. Many people suppose
that it is wrong to give any praise to the Lord's servants for their
labor, ministry, and works of faith. They say it will encourage
self-righteousness and pride. This is wrong and not from God.
Christ wrought it! All of our success is in Christ, as well as our
ability and desire to labor. Faith is the gift of God! Faith is not to
be ascribed to him who preaches nor to him who hears, but to
Christ, who opens the heart. But the preacher, or teacher, or
witness is employed as an ambassador of Christ. Christ brought
about the obedience of the Gentiles through Paul, and God
praises faithful servants (Matt. 25:21; Matt. 25:34-40).
v. 19. God confirmed the ministry of the apostles with signs and
wonders (Mark 16:15-20; Heb. 2:3-4). From Jerusalem to other
countries I have fully preached the gospel of Christ. This is the
supreme test of our ministry, our labor, and our efforts for the
glory of God and the good of our hearers. Have we fully
preached the gospel of Christ? (1 Cor. 1:17; 9:16; Gal. 1:8-9).
v. 20. Paul was a pioneer missionary. His calling and desire was
to occupy new ground for Christ and preach the gospel to those
who had never heard. He who builds on the foundation is not
inferior to the one who lays the foundation, but Paul was a
foundation-layer (1 Cor. 3:5-10).
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v. 21. This prophecy is from Isaiah 52:15. Paul knew that God
had raised him up for this work–to preach to the heathen. He
gives his servants the earnest desire to be the means to
accomplish his divine purpose (Rom. 1:14-16).
v. 22. For this cause I have been hindered from coming to

Rome where the gospel had been preached by others. Paul was
the apostle and missionary, not the pastor! (Eph. 4:11-13.)
Happy is the person who knows what God has called him to do
and does it with all his heart unto the Lord, rejoicing in the
ministry of others.
vv. 23-24. My work here is done; so when I go to Spain, I will

come to Rome; for I hope to see you and be delighted and
blessed with your company. True believers delight in the
companionship of other believers wherever they are found. We
need the fellowship of one another, and we rob ourselves and
others of a rich blessing when we forsake the assembling of
ourselves together (Heb. 10:24-25; Heb. 3:12-13).
vv. 25-27. The apostle wanted to go to Rome and to carry the

gospel to Spain, but first he would go to Jerusalem to carry to
the poor believers there money and gifts which had been
provided by the believers of Macedonia and Achaia! (2 Cor. 8:1-
4.)
This was not a church tax or a required offering, but a
generous gift from the hearts of the believers in these cities to
help their poor brethren in Jerusalem. These Gentiles had
benefited from the Jewish believers in things pertaining to God,
452
and they felt indebted to them to share their material blessings

(Gal. 6:6-10).
vv. 28-29. When I have performed this task, I will come to see
you; and my visit with you will be blessed of God to you and to
me. We will rejoice together in the gospel of Christ.
v. 30. Paul requests their prayers for himself. He bases it on two

things.
1. For the sake and glory of Christ. This must always

be the foundation for any prayer–for Christ's sake (Eph.
4:32).
2. Because of your love for me which the Spirit has
worked in you.
This is sincere, meaningful prayer. We genuinely love one

another, wish the best for one another, and pray the blessings
of God on one another for Christ's sake! The word strive here is
a fervent, strong exercise. Prayer is not a formal exercise, but a
sincere, fervent desire laid before God in the name of Christ
(Eph. 6:18-19).
vv. 31-33. What was Paul's prayer request?
1. To be delivered from danger.

2. That his gift to the saints at Jerusalem should be
received in the Spirit of Christ. This shows the feelings
among the Jews for the Gentiles. It was not
commendable in many cases.
453
3. That he may visit them by the will of God. Pray

about everything (Phil. 4:6; 1 Thess. 5:18).
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Bible Class Commentary Romans 16
. . . and in conclusion
Romans 16
The greater part of this chapter is taken up with salutations or

greetings from the apostle to a number of the believers in the
church at Rome.
It is to be noted that several of those mentioned were faithful
women. While they did not preach or usurp authority, they did
teach the children and other women. Paul referred to them as
being a blessing to him and to many (v. 2), as helpers in Christ
(v. 3), and as laborers for him (v. 6) and with him in the gospel
(v. 12).
While all praise and glory for all things is to be first given to
the Lord (for we are nothing–God giveth the increase, and
whatever gifts and graces we show are of the Lord), yet it is
Christ-like and commendable to be grateful for one another and
to one another for every work of faith and labor of love. Paul is
saying to these people, ‘I appreciate you, and I appreciate your
faithfulness to our Lord and to me’ (2 Tim. 1:16-18).
The people of God are also to be an affectionate people.
Four times he exhorts us to greet one another with a holy kiss
(Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26). Peter
says this in 1 Peter 5:14. He calls it a holy kiss as distinguished
from that which is lustful and that which is common among
relatives. Much ridicule and criticism has been cast on a show of
genuine affection between believers, yet it was practiced by the
early churches.
Believers are more to one another than holders of a common
doctrine. They are brethren in the family of God and genuinely
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Romans 16 Henry Mahan
love each other with a deeper affection than natural men can
know. If you are a stranger to this affection, you may also be a
stranger to his love; for he said, ‘This is my commandment that
ye love one another as I have loved you, and, ‘By this shall all
men know that ye are my disciples, if ye love one another’ (1
John 3:14-18).
v. 17. Be on your guard concerning those who create dissension

and division among you in opposition to the doctrine and
teaching which you have been taught. Paul is referring to all that
he has written to them in this inspired book.
1. No flesh is justified by the law, but by faith in Christ.

2. Righteousness is imputed by faith, not by works.
3. Reckon yourselves to be dead to sin and alive to
God in Christ.
4. The ground of our hope is the sovereign grace of
God–sovereign mercy!
5. Salvation comes by faith through the preaching of
the word.
6. Charity and love to be given to Jew and Gentile,
weak and strong.
7. Follow after those things that make for peace,
unity, and edification.
When you are aware of those who teach contrary to these

things, avoid them. Shun their ministry, their company, and their
conversation!
v. 18. They have not the glory of the Lord Jesus nor the good of
his church at heart. They sow seeds of dissension and division
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Bible Class Commentary Romans 16
by their oily words and reasonable criticisms; and, unfortunately,

they deceive simple people who cannot discern their motives
and hypocrisy. It is their own glory they seek and their own pride
and recognition which they feed. When you hear these fair
speeches that divide the family, rebuke them and then avoid
those who make them!
v. 19. Your faith and obedience are well known to other

churches, and I rejoice over you; for I would have you to be
well-versed and wise in acts of kindness, charity, and promoting
good. But I would have you to be simple and naive (unaffected,
artless, and unsophisticated) in the ways of evil and deceit.
Craftiness and manipulating others are unbecoming to believers
(Rom. 12:17; 2 Cor. 8:21).
v. 20. Were it not for the overruling power of our Lord, his
people would never have any rest or peace in this world. But the
Lord Jesus rules and gives his people peace in the midst of their
enemies. The battle is not ours but his, and he will defeat Satan
(John 16:33).
‘The grace of our Lord Jesus Christ be with you.’ This is
repeated again in Verse 24. It implies that there is a constant
supply of grace to be communicated from Christ to his people at
all times. We need his grace to redeem us; and we need his
grace every moment to believe, to stand, to live, to love, to
persevere, and to die! He told Paul, ‘My grace is sufficient for
you’–right now!
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458
1 Corinthians
A Work
of
Henry Mahan
459
460
To the church of God at Corinth
1 Corinthians 1:1-9
Paul taught in Corinth for a year and a half (Acts 18:1, 11). He
left Corinth and sailed to Syria. During his absence false
teachers crept in and disturbed the church with false doctrine
and unscriptural practices. The church fell into factions and
divisions and misuse of gifts. Questions arose about marriage
and going to law with one another. The resurrection was
doubted by some, and the ordinances were abused. They
flaunted their learning, grew careless in their conduct and purity
of doctrine began to decline! This epistle deals with these issues
and many more problems confronting this young church.
v. 1, 2. We have the usual salutation or inscription. The writer

describes himself by his name and his office: 'Paul, called to be
an apostle.’ His call to the apostleship was 'by the will of God.’
No one ought to take such an office or responsibility unless he
is called and appointed to it by God (1 Tim. 1:12; Acts 9:15).
Sosthenes was the ruler of the Jewish synagogue at Corinth.
Luke mentions him in Acts 18:17. Evidently he had been
converted and was with Paul, for Paul calls him his brother.
The epistle is addressed to 'the church of God . . . at Corinth' –

a congregation of believers joined together in fellowship,
worship and the preaching of the gospel. Paul's letter is
intended for those who are 'sanctified in Christ Jesus,’ set apart
from all eternity to grace and glory and justified by the blood and
righteousness of Christ (Heb. 10:10-14). Not only are they
chosen and justified, but they are 'called to be saints.’ They are
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1 Corinthians 1:1-9 Henry Mahan
called by his spirit and by his word to repentance toward God

and faith in the Lord Jesus. The epistle is intended for all other
believers; in all places, who call upon the name of the Lord
Jesus! Paul says, 'Christ is my Lord and their Lord!'
v. 3. Nothing is more desirable than to have God reconciled to

us through Christ, and this is signified by the word 'grace.’ Then
to have peace with God, peace of heart and conscience and
peace among ourselves, even in a world of trial and trouble, is
indeed the greatest blessing. The foundation of all grace and
peace is the favour of God through the merits of Christ.
v. 4. 'I always' (as often as he thought of them) 'thank God for

you and for the grace of God given to you by Christ.' This
includes all sorts of grace (electing, justifying, regenerating and
sanctifying grace) and every grace of the Spirit (as repentance,
faith, hope, love, etc.); for all are the gifts of God in them (1
Thess. 2:13). No work nor gift of grace is by man's free will or
merit, but all are owing to God's grace and come through the
hands of Christ (1 Cor. 4:7).
v. 5. This is a continuation of the thanksgiving. 'In Christ in every

respect you are enriched and provided for.' Not only did they
have a spiritual, experimental knowledge of the gospel of Christ,
but many of them had been richly qualified with gifts to preach
and teach the gospel . Some had the gift to speak in other
tongues and other gifts of the Spirit.
v. 6. By the 'testimony of Christ' is meant the gospel (2 Tim.

1:8). This gospel had been preached to the Corinthians and was
confirmed and established among them by the signs and
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Bible Class Commentary 1 Corinthians 1:1-9
miracles with which it was attended and by the Holy Spirit's

applying it to their hearts (Heb. 2:1-4).
v. 7. The Corinthians were not only honored with the light of the
gospel, but God endowed them with many gifts and graces so
that they were not inferior to any of the churches. However, Paul
does not ascribe unto them such abundance as to leave nothing
to be desired, but merely as much as will suffice until Christ
comes and they shall be made perfect (1 John 3:1, 2; 1 Thess.
1:9, 10).
v. 8. Paul lets them know what hope he has of them as to the

future. 'The Lord will never forsake you but will complete what
he has begun in you' (Phil. 1:6). The love of God to his people
always continues. Their interest in Christ will never be lost.
Grace in them is eternal life, and they will never totally be
moved away from the hope of the gospel. In the day of our Lord
Jesus every believer will be presented blameless, not in
themselves, for no man is without fault and sin; but in Christ's
righteousness all the elect are blameless, being justified by his
blood and clothed in his righteousness (Col. 1:20-22; Eph. 1:3,
4; Jude 24, 25).
v. 9. When the Scriptures speak of God as 'faithful,’ the meaning

in many cases (and here especially) is that what God purposes
and promises, he provides. He shall not fail (Rom. 11:29; Mal.
3:6). 'He has called you into the companionship and fellowship
of his Son, and he will faithfully discharge every promise to
Christ and to you' (John 6:37-39; 10:27-29; Rom. 4:20-25).
463
Let there be no divisions among you

1 Corinthians 1:10-18
v. 10. Up to this point Paul had handled these Corinthians

mildly; now he begins to deal with some of the problems that
existed among them. 'I urge you and appeal to you by the name
of the Lord Jesus Christ.' That name must have had weight and
influence among them, for it is by his name they were called,
justified and accepted by the Father. Christ is precious to every
believer, and it was his honour and interest which was at stake
by their divisions and errors. Paul was not acting in his own
name, nor seeking to preserve his reputation as a preacher, but
he was concerned for the glory of Christ and the testimony of
the gospel (1 Tim. 6:1; Titus 2:5; Phil 3:17, 18).
The apostle exhorts three things:
1. 'Speak the same things. Profess the same truths

and preach the same message of grace in Christ.'
2. 'Have no divisions and quarrelling among you.'
Nothing is more inconsistent on the part of believers than
to be at odds with one another.
3. 'Live in harmony together.’ The foundation of
harmony is for all to be agreed in mind and judgment, not
only on matters of doctrine, but on other matters also.
v. 11. Chloe was evidently a woman member of the church

whose husband was dead, for Paul refers to the household by
her name. They were probably a family of great influence and
464
integrity in the church and had written to Paul concerning the

problems in this church. Paul says, 'My information comes from
a good source.'
v. 12. Some of the church members were divided into factions.

One group said, 'We are of Paul. He was instrumental in our
conversion. We like his way of teaching. He is our pattern; we
won't hear anyone else.' Another group said, 'We don't care for
Paul; we like Apollos,' while another claimed Peter as their
champion. Still others said, 'We are of Christ; we don't need the
pastors and teachers at all.'
v. 13. The body of Christ is not to be divided! He is our Lord and

Master; he was crucified for us and we were baptized in his
name, not in the name of his ministers. We are all one in Christ
(Gal. 3:26-28). The minister has his gifts, as all others have
theirs, and one is not to be exalted above the other (1 Cor.
12:12-20).
vv. 14-16. The apostle did not dislike the ordinance of baptism,
nor was he discounting its value or importance. But because he
was an apostle and was held in great esteem for his faith and
his gifts, he was thankful that he personally baptized so few, lest
he be charged with having a personal following, or lest people
whom he baptized find some cause for pride or comfort in the
fact that they were baptized by Paul himself.
v. 17. He anticipates an objection that he was neglecting the

Lord's command to 'go and teach all nations, baptizing them.’
So he says, 'Baptism is not the chief and principal business of
the ministers, but their main business is to preach the gospel of
465
Christ' (1 Cor. 2:2; 9:16; Gal. 6:14). And that preaching of the
gospel was not with man's wisdom, human eloquence and
oratory, or in a show of vanity and false piety, but in a plain,
humble and modest manner. The method of preaching which he
pursued was the opposite of show and ambition; it was very
simple and to the point, for which the false teachers despised
him. When men's ears and minds are tickled and entertained by
our human wisdom and eloquence, the gospel of Christ is
pushed aside, and nothing remains but dead theology. The
issues are clouded, the simplicity of Christ is misunderstood and
the faith of our bearers stands in our wisdom, not in the person
and power of Christ (2 Cor. 11:3; 1 Cor. 2:4, 5).
v. 18. The preaching of salvation by the grace of God alone by

the crucified Christ, the preaching of righteousness, peace and
reconciliation by the blood of his cross, the preaching of a
sufficient sacrifice and atonement by Christ offering up himself
on the cross in our room and stead is sheer nonsense to those
who are perishing, whether they are in the church or the world.
But unto us who are being saved by the power and grace of
God, this gospel is both the power of salvation and a revelation
of the wisdom of God. We see in Christ crucified our deliverance
from the curse of the law, and we see in Christ crucified how
God can be both just and Justifier of those who believe (Rom.
8:1, 33, 34; 3:19-26).
466
He that glorieth, let him glory in the

Lord
In verse 18 Paul declares that the preaching of the gospel of

Christ is foolishness to natural men. The mysteries of grace are
hidden from the wise and prudent (Matt. 11:25; 1 Cor. 2:7, 8).
So it is nothing unusual for men who are distinguished for
wisdom in other areas to reject totally and despise the gospel of
redemption.
v. 19. In a quotation from Isaiah 29:14, Paul shows how

unreasonable it is to question the gospel of the cross on the
ground that the so-called wise men of the world call it
foolishness. God says, 'I will render useless their wisdom,
learning and philosophy.' Men who are wise in their own esteem
become fools, men who profess to see by the light of human
wisdom are struck blind and the wisdom of this world becomes
vain and worthless when it exalts itself against God (2 Thess.
2:10-12; 1 Cor. 3:18).
v. 20. Where is the wise man, who boasts of his superior

wisdom and knowledge? Where are the scribe and the scholar?
Where is the debater and disputer of this world, who derives his
wisdom, not from the Holy Spirit, but from human
understanding? They are not to be found among those whom
the Lord uses to minister the gospel, to write the Scriptures, or
to load his church. Without Christ all sciences are vain, all roads
lead to ruin and all human wisdom is foolishness. The gospel
467
exposes all worldly wisdom to be what it is – foolishness (Rom.

1:18-24).
v. 21. When the world (with all of its earthly wisdom) failed to
recognize and know the living God by means of its own, God (in
his wisdom and purpose) was pleased to reveal himself and his
salvation (purchased and provided by Christ) through the very
means the world calls foolishness - preaching of the gospel!
While the wise men of the world left to perish in their sins
(ignorant of God), the gospel they despise has become the
power of God unto salvation to all that believe in Christ (Rom.
1:14-17).
v. 22. The Jews required a sign from heaven that Christ is the
Messiah. Though miracles were wrought and Scriptures fulfilled,
they required their own signs in their own way. The Greeks
(those distinguished by superior intelligence) seek after that
which satisfies human intellect.
v. 23. We preach a crucified Christ, bearing our sins in his body

on the tree, forsaken of God and rejected of men. To the Jew
this message is a scandal and an offensive stumbling-block,
and to the Greek it is sheer nonsense and absurd.
vv. 24, 25. But to those who are called, enlightened and of God,
Christ crucified is not only 'the power of God' to save, but 'the
wisdom of God.’ We see in Christ the law honored, justice
satisfied and every attribute of God glorified, enabling him to be
just and Justifier (Rom. 3:19-26). What men call foolish (if it is of
God) is wiser than men, and what men call weakness (if it is of
God) is stronger than men.
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vv. 26-28. 'Consider your own calling; look about you in the
church. Not many of you' (he does not say none of the noble
and mighty are called, for some were saved) 'were considered
to be wise according to human standards; not many of you were
influential, powerful, or of a high and noble birth. But God chose
those whom the world calls foolish to put the wise to shame.
God chose the weak to put the strong to shame. God
deliberately chose the low-born and those branded with
contempt, even those looked upon as nothing, that he might
bring to nothing the high.'
v. 29. God's purpose in choosing and calling these is to banish

for ever any glorying in the flesh, that no man may attribute his
salvation to anything in himself, but wholly to the sovereign
grace and good pleasure of God. There is nothing left us in
which we may glory in his presence.
v. 30. It is not of us but totally from God that we are in Christ

and that we have life in Christ. Christ is our 'wisdom,’ revealing
to us the mysteries of godliness and spiritual truth. Christ is our
righteousness making us upright, and putting us in right
standing with God. Christ is our 'sanctification,’ making us pure,
holy and unblamable. Christ is our 'redemption,’ providing our
ransom from the curse and condemnation of sin.
v. 31. So then it is written: 'He that boasts, rejoices and glories,

let him glory only in the Lord!' (Jer. 9:23, 24).
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Faith not in wisdom of men

But in the power of God
1 Corinthians 2:1-8
Paul, in this chapter, continues to teach that the gospel does not
need the wisdom of men. It is far above the wisdom of men, it is
made known to men only by the Spirit of God and it can only be
known and discerned by spiritual men (vv. 14, 15).
v. 1. 'When I came to Corinth to preach the unsearchable riches

of Christ' (the gospel, which is called 'the testimony of God'
because it bears a testimony to his love, grace and mercy in
giving his beloved Son to be our Saviour and Redeemer), 'I did
not preach this message in lofty words of eloquence, or human
philosophy, or man's wisdom' (Acts 18:5).
v. 2. Though Paul was well educated in Jewish learning, had a

good knowledge of Greek literature and was capable of
conversing with almost anyone on current thoughts and issues,
he was resolved to make nothing, the subject of his ministry and
message ‘save Jesus Christ, and him crucified.’ That which was
the greatest offence to others was the most delightful to him
because salvation comes only through and by the obedience
and death of Christ (Gal. 6:14; 2:20, 21).
v. 3. By ‘weakness’ Paul may mean his bodily presence (2 Cor.

10:10; 12:7-9) or his humble and lowly existence among them,
for he worked with his hands to minister to his necessities (Acts
18:3), not exerting his office nor authority as an apostle of Christ
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(2 Cor. 11:5-9; 1 Cor. 9:1-14). By ‘fear and trembling’ I doubt

that the apostle meant that he was afraid of what men would do
to him, though I am sure he was concerned about the violence
and persecution that threatened his life (Acts 18:9-11). It may be
that he refers to the greatness and awfulness of the ministry in
which he was engaged. He was deeply concerned that he
preach the truth of God and that men receive the truth (Rom.
9:1-3; 10:1).
v. 4. As Paul determined, so he acted! His subject matter was

not nature, arts, sciences, philosophy, nor dry morality, but
salvation from sin through the crucified Christ. So his style of
preaching, his language and his messages were delivered, not
in human logic, wisdom and persuasion, but in the power and
demonstration of the Holy Spirit (John 6:44, 45). It is not by
human wisdom, wit, or will that the gospel is believed and
received, but by the regeneration and revelation of the Holy
Spirit (John 3:3, 5; 1:12, 13; Matt. 16:15-17).
v. 5. This is the key statement - the conclusion of the whole

matter. Paul knew that conviction of sin, a revelation of Christ
crucified, risen and enthroned, saving faith in Christ alone (apart
from merit or works) and a living, vital union with Christ are
heart works performed in individuals by the power of God. When
this work is accomplished by his spirit and by his power, the
confidence and assurance of the believer are not in the
preacher, nor in his persuasion, nor in his personality, but in
Christ alone (Phil. 3:3).
vv. 6, 7. ‘But lest you think that the gospel of Christ is unworthy
of regard and notice because of the simplicity of it or the
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lowliness of its ministers and its followers, I declare that the

gospel of the crucified Redeemer is the highest wisdom a man
can imagine. It is the very wisdom of God, and those who are
mature in faith recognize it as such.’ This gospel is not the
philosophy, plan and wisdom of this world, nor of the leaders
and rulers of this world (which wisdom is foolishness and will
mean nothing); but it is the setting forth of the eternal wisdom,
grace and mercy of God, which was given us in Christ before
the world began. This redemptive plan was hidden in promises,
prophecies and types, but is now revealed in Christ (Heb. 1:1-
5).
v. 8. None of this world's rulers, religious leaders, nor

philosophers saw the wisdom of God in Christ, or they would
never have crucified the Lord of glory. There is no neutral state
regarding the person and work of Christ. It is either foolishness,
or it is the wisdom and power of God! (1 Cor. 1:18; Matt. 12:30.)
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Spiritual discernment
v. 9. This is a quotation from Isaiah 64:4 to prove that the

gospel of Christ is mysterious and hidden wisdom, unknown to
the wise and prudent of this world. This is not speaking of the
happiness of heaven, but of the blessings and benefits of Christ,
as the context shows. Though God's mercy to sinners in Christ
is to be seen, read in scripture and heard by preaching, the eye,
ear and heart of natural man can neither see, hear, nor
understand it (John 3:3; Matt. 13:13-16). The gospel must be
revealed (1 John 5:20).
v. 10. Since the gospel is unknown to natural men (it is beyond

the understanding of the wisest of them), how can any be
acquainted with these spiritual mysteries? The answer is here in
this verse. God has made a revelation of his purpose to save, of
the person and work of Christ, and of how he can be just and
Justifier by his spirit (John 16:8-15). Our Quickener, Teacher
and Comforter, the Holy Spirit, has a complete and perfect
knowledge of everything that is, or belongs to, the gospel of
Christ (Eph. 3:8-11).
v. 11. ‘What person knows and understands what passes

through a man's thoughts except the man's own spirit within
him?’ A man's designs, purposes and intentions can never be
known by another man unless the man's own spirit reveals
them. Even so, the eternal purpose of God, the hidden wisdom
of God and the mysteries of his love in Christ are known by no
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man. But the Spirit of God knows the thoughts of his heart, his
purposes, will, ways and decrees.
v. 12. ‘We have not received the carnal spirit which belongs to
this world (that is, the carnal wisdom, philosophy and thoughts
of natural men, which lie in the wisdom of worldly things and
follow them for worldly advantage); but we have been given by
God, and have received, the Holy Spirit of God’ (1 Cor. 1:19-
21). He is the Spirit of truth, of illumination, of adoption and of
comfort, and he is the seal and earnest of future glory. ‘God has
given us his spirit of truth that we may know, understand and
appreciate the gifts of his divine favour and blessings so freely
given to us by God in Christ Jesus’ (Eph. 1:16-20; 1 John 1:1-4;
Matt. 16:15-17).
v. 13. ‘And we are setting forth these truths in our preaching, not
in words learned in the schools of philosophers or with the logic
taught and understood by natural men, but we preach and teach
the gospel in the language of the scripture written by the Spirit
of God.’ We interpret spiritual truth in spiritual language to
spiritual people. The best interpreter of scripture is scripture (2
Peter 1:20, 21; 2 Tim. 3:16, 17). We compare the New
Testament with the Old Testament, and their truth and harmony
are seen (Luke 24:44-46; Acts 10:43).
v. 14. The natural, unregenerate man (whether in the world or in

the church) will not receive, understand, nor believe in his heart
these truths of God and the revelation of the Spirit of God. The
gospel of grace, of a crucified Redeemer, is sheer nonsense to
him. He is incapable of understanding these mysteries of God
because they are understood in a spiritual manner, by spiritual
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light and by the revelation of the Holy Spirit. As there must be

natural faculties to understand natural things, so there must be
spiritual faculties to understand spiritual truth.
v. 15. ‘He that is spiritual includes every person who is born of

the Spirit of God, breathes after spiritual things and has a saving
interest in Christ. He discerns, not all things natural or all things
spiritual (there are many things he does not know), but all things
necessary to faith and salvation. These truths of sin,
sovereignty, substitution and satisfaction in Christ are plain to
him. The spiritual man himself is not understood by natural men.
They do not know who he is, what he is, or why he believes as
he does’ (John 15:17-21).
v. 16. ‘Who has known the deep counsels of God? Who knows
the purpose of salvation in Christ? Who knows the hidden
mysteries in the types and shadows of the Old Testament that
he may instruct this spiritual man? It is certainly not the
philosophers or the wise men of this world. But we apostles are
abundantly qualified to instruct him, for we have the mind of
Christ’ (Eph. 4:11-15).
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God gave the increase

1 Corinthians 3:1-9
In chapter 3 Paul returns to the subject of divisions and

problems in the church, which was the occasion for this epistle.
v. 1. Quite frankly, Paul is saying to the Corinthian brethren (he

softens the harshness of his rebuke by calling them ‘brethren’),
‘I have not been able to talk to you as I would talk to mature,
spiritual men and women because you are indicating by your
attitude and behavior that you are mere infants in the faith. More
than that, you are acting like natural, worldly people. You
behave as non-spiritual men of flesh in whom the carnal nature
predominates.’ Sometimes the term ‘babes in Christ’ is taken in
a good sense (1 Peter 2:2; Luke 18:17). Here it is not good, for
it refers to the understanding and the attitude (1 Cor. 14:20).
v. 2. Paul refers more to the manner and form of his teaching

than to the substance of the doctrine, for Christ is both milk to
babes and strong meat to those of full age. But there is a growth
in grace and in the knowledge of Christ which was hindered by
their attitude and carnality. The wise teacher begins with the first
principles of Christ and moves higher in the mysteries and
wisdom of Christ as the hearer is able to follow (Mark 4:33; John
16:12). The gospel of Christ contains everything necessary to
be known. Spiritual growth enables a person to drink deeper,
comprehend more of the riches of Christ and mature in faith and
conduct. We don't have one message for young believers and
another for elders. The elders are able to see and understand
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more of the riches in Christ because of their maturity. This was

the Corinthian problem – growth impeded by carnality and
childishness.
v. 3. To prove that the carnal nature prevailed in them and that

they were not spiritually mature believers, Paul calls attention to
their ‘envy, strife and divisions.’ These are fruits of the flesh and,
where they prevail, it is evident that the partakers are not
spiritual but carnal! (Gal. 5:22.) ‘You are behaving like
unregenerate men.’ From envy comes strife, and strife leads to
open divisions and factions.
v. 4. Paul specifies the particular form of division. One group

was a fan club for Paul and set him up as their master above all
others. Others said, ‘We prefer Apollos; we don't care for Paul.’
Some preferred Peter (1 Cor. 1:12), while others rejected all
ministers and claimed only to be followers of Christ. ‘Is not this a
demonstration of carnality and flesh?’
v. 5. ‘Who is Paul? Who is Apollos? What are they? They are

only ministering servants of the Lord Jesus through whom you
heard the gospel.’ They are not masters, nor party heads, nor
lords. They are only instruments in the hands of the Master to
feed his flock (Matt. 23:8-12). The pastors are to be respected,
heeded and followed as they follow Christ, but they are not to be
sources of contention, nor are they to lord it over God's heritage
(Heb. 13:17; 1 Peter 5:1-5).
v. 6. If the earth is to bring forth fruit, there is need of ploughing,

planting and watering. But after all this is done, our labour would
be in vain unless the Lord from heaven gives the increase by
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giving life through the sun and by his secret influence. In like
manner, the word of God is the seed. His faithful servants
plough, plant and water, but life is the miracle of divine grace!
He who has received the seed has need of watering until full
maturity is reached. Apollos, then, who succeeded Paul in the
ministry of Corinth, is said to have watered what Paul had sown.
v. 7. ‘So neither is he who plants anything special, nor he who

waters, but only God, who makes it live, grow and become
greater.’ Ministers of the word are laborers together with God,
ministers of Christ and stewards of the grace of God, and are to
be loved, respected and heard. But they are nothing in
themselves! They have nothing except what they have received.
All their gifts are from God. Nothing is to be ascribed to them
directly, but all glory is to our Lord (1 Cor. 1:31).
v. 8. The planter and the waterer are one. They preach one
gospel. Their views, aims and end (which are the glory of God
and the good of the church) are one! They have the same love
and affections for one another, so there is no reason for the
church to be divided over them. ‘Every man will receive his own
reward according to his labour.’ While the servants' labors are
different, their goal is the same – not to catch the applause and
approval of the world, but to please and glorify the Lord. This is
not a reward of debt (for our labors are by no means
meritorious) but to hear him say, 'Well done, thou good and
faithful servant.’
v. 9. This sums up what has gone before and is the best

argument of all, ‘We are all fellow-laborers, fellow-workmen and
joint-promoters with and for God. It is the Lord's work in which
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we are employed, and it is to him we devote ourselves and our

service. You are God's garden, field and vineyard under
cultivation; you are God's building. We ministers are but his
laborers’ (Isa. 60:21).
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Ministers of the gospel exhorted

It is quite obvious that most of what is written in these verses is

directed to, or talking about, those who minister the gospel.
v. 10. Paul attributes his gifts, his usefulness and his success as
a laborer and builder in the church to ‘the grace of God’ (1 Cor.
15:10). Ministers are instruments God makes use of, and they
labour in vain unless the Lord builds the house (Ps. 127:1). Paul
calls himself ‘a wise masterbuilder’ in respect to the foolish false
teachers and because he was the chief apostle to the Gentiles.
‘The foundation’ he laid is Christ (his person and work), and he
warns those ministers who follow him to be careful how they
carry on the work of building on this foundation.
v. 11. This statement consists of two parts. First, Christ is the

only foundation of the church. Second, this Corinthian church
had been rightly founded upon Christ through Paul's preaching
(1 Cor. 1:23, 24; 2:1-5). Christ alone is our righteousness,
redemption, sanctification, wisdom and satisfaction for life and
glory (Eph. 2:19-21). Any other foundation is sand and will
perish (Isa. 28:16).
v. 12. Paul and the apostles have laid the foundation, which is
Christ. Those ministers who follow (preaching the gospel of his
grace, the valuable truths of the gospel which agree with the
foundation) are said to build lasting and permanent fruits, such
as gold, silver and precious stones. The fruit of their ministry will
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stand the test of time and the fires of judgment. Other ministers'
works are compared to wood, hay and stubble, which can
survive neither time nor fire. It is doubtful that Paul refers to
heretical doctrine, denial of Christ, or another gospel which
would overturn the foundation, but these ministers, while
professing Christ, preach empty, useless and trifling things,
such as philosophy, intellectualism, form, ceremony and
traditions. Without any bad design, through education, ambition
or ignorance, these elements may find their way into a man's
ministry and produce bad results.
v. 13. The doctrine a man preaches and the fruits of his ministry
will sooner or later be made manifest to himself and to his
hearers, who shall dearly see the deformity of the building and
the false hope created by these fleshly efforts. Certainly the Day
of Judgment will reveal the false and the true, but some believe
that Paul is saying that in this world, before the great day of the
Lord, true hope and true union with Christ, as opposed to false
profession, will be revealed. By ‘fire’ is meant, not the
destruction of the world and all evil, but the fire of trial, affliction
and testing, which is for a revelation of true faith (James 1:2, 3).
If a man is a true minister of the gospel, before the end of his
life, he and his hearers will know whether what they have built
on Christ, the foundation, is lasting, precious material or wood,
hay and stubble.
v. 14. If a minister's work and doctrine will bear the test of the
word, the test of time and the test of trial and affliction. It will
shine all the brighter for being tried and he will receive the
reward of personal joy, the gratitude of those to whom he
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ministered and the praise of Christ, who will say, ‘Well done,
thou good and faithful servant.’
v. 15. If a minister's labour and work crumble about him and

prove to be false professions and useless human religion, he
will suffer the loss of all labour, efforts and praise which he
received from man. He will see the folly of whatever drew him
into the way of preaching. But he, himself, shall be saved
(notwithstanding all the imperfections of his ministry) upon the
foundation of Christ. He will be like a man burned out of house
and home; he escapes with his own life but loses all about him.
vv. 16, 17. The church is ‘the temple of God.’ God dwells in
them and with them. ‘If any man by the wisdom of the world
(through philosophy, vain deceit, bringing in false doctrines and
heresies) corrupt their minds from the simplicity of Christ, and
make divisions among them, him shall God destroy, body and
soul, in hell.’ God's church is holy, or sacred to him. He will not
hold him guiltless who defiles it with error.
vv. 18-20. Here Paul puts his finger on the true sore! The whole
mischief originated in this – preachers and people were wise in
their own conceit. Carnal and worldly wisdom must be discarded
as dull and foolish. For a man to be wise in a spiritual sense, he
must be convinced of his own sinfulness, folly and inability, and
must embrace the gospel of Christ, which is foolishness to this
world and despised by men. He must deny his worldly wisdom
and his righteous self and wholly rest and rely on Christ (Jer.
9:23, 24).
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vv. 21-23. The apostle goes back to the beginning of this theme
(1 Cor. 3:3, 4). 'Let no man glory in ministers, who (even the
best of them), are but men. All ministers and all they are
endowed with are for your benefit and advantage and for God's
glory. All things are for your good and your eternal salvation
(Rom. 8:28-31). All that God does in and with this world is for
your sake. Life, death, things present and things to come are
designed to make you like Christ, because you are Christ's and
he is God's Beloved, Anointed and Heir, in whom God has
vested all things.'
483
Stewards of the grace of God

1 Corinthians 4:1-8
It was a matter of grave concern to Paul to see the church torn

by factions because of liking or disliking certain ministers, so he
continues his discussion as to the ministry of the word. Four
things are especially prominent:
1. Paul describes the office of a pastor.

2. He sets forth the duty of a pastor.
3. He calls all servants of Christ before the only true
judgement-seat.
4. He ascribes every gift to the grace of God.
v. 1. Let pastors and teachers be looked upon as ministering

servants of Christ – qualified, called and sent forth by him to
preach his gospel. Since they are his servants (his
ambassadors), they are to apply themselves to his work, not
their own! (2 Cor. 5:18-21.) Since they are servants, they are to
be respected, esteemed and heard for his sake. When ministers
are treated with contempt, contempt for the word of God follows;
but when they are exalted above measure, they are in danger of
abusing the office.
These ministers are stewards (a person put in charge of the

affairs of an estate) ‘of the mysteries,’ or the secret purposes, ‘of
God.’ It is their business to dispense and make known the
mysteries of divine grace. Through them God communicates to
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men his word, his gospel, and the directions for his church (Acts
8:30, 31; Eph. 4:11-15).
v. 2. It is not enough for a pastor to fill an office, undertake the

duties of the ministry, or be a steward, if he is not a good and
faithful servant – faithful to God's word, to the gospel to those
under his care (Acts 20:18-21, 24-27). Everyone who knows
and preaches the truth is not necessarily faithful; only he who
studies, prays, labors and gives his whole life to this glorious
calling.
v. 3. Paul knew his call to the apostleship (1 Tim. 1:12, 13; 1

Cor. 1:1). He examined his own heart, ways and motives,
determined that he had indeed been faithful to his charge (2
Tim. 4:5-8). Therefore, it mattered very little to him personally
that these Corinthians should judge him and his ministry. He
chose not to stand or fall by their judgment, or any other human
judgment (even his own).
v. 4. Staying with the context, which is ‘faithful in the ministry of

the word,’ Paul says, ‘I know nothing against myself; I am free
from the blood of all men; I have kept back nothing profitable to
you. However, I am not vindicated by my own opinion; it is the
Lord himself who examines and judges me as a servant and
minister.’
v. 5. ‘Therefore, be slow in your judgment and be not hasty to

pass sentence nor to censure one another, particularly your
ministers.’ There is a time fixed for the judgment of all things,
that is, the day of our Lord's return. When he comes, he will
bring to light the secret things that are now hidden in darkness
485
and will disclose the aims, motives and purposes of hearts.

Then every regenerate soul, every true believer and every
faithful minister will hear God say, ‘Well done, good and faithful
servant.’ However much a true minister is despised and
criticized now, in that day he will be exalted.
v. 6. ‘I have applied all this discussion about factions and

divisions to myself and Apollos (1 Cor. 3:4-7) for your sakes, so
that, from what I have said of us, as illustrations, you may learn
to think of ministers and all men according to the Scriptures’
(Rom. 12:3). Learn to appreciate men's gifts and usefulness; yet
do not ascribe too much to them lest some be puffed up, inflated
with pride and begin to set one against another.
v. 7. This question and that which follows are addressed to the

members of this church who were glorying in and setting one
minister against another. ‘Who distinguished you? Who called
you out of darkness into his grace? Who gave you the gift to
minister, to hear, or to believe? Therefore, you ought not to
glory in yourselves nor in your ministers, but in God!’ He is the
fountain of all grace and knowledge. To glory in any mercy,
favour, or blessing, as if it were owing to human wisdom or
power, betrays wretched pride and ignorance (John 3:27;
James 1:17).
v. 8. ‘In your opinion you are full, you have arrived, you feel no
need of growth, instruction and correction. Like the Laodiceans
you say, ‘We are rich and have need of nothing.’ You think
yourselves rich in spiritual gifts and graces. You think you reign
as kings, without any need for counsel or instructions from the
apostles and ministers. You have ascended your throne and
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come into your kingdom, I wish the reigning time for the church
had come, then we would all reign with Christ and you! But alas,
it is evident from your behavior that you are neither full, rich, nor
do you reign, but rather you have need of much teaching and
correction. You are but children in understanding, needing milk
instead of meat. You are far from being what you think
yourselves to be’ (1 Cor. 3:1-3).
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Be ye followers of me
These Corinthians were lifted up with pride. In their opinion they

had arrived and needed no instructions, correction, nor
guidance from Paul and the other apostles. They thought
themselves rich in gifts, knowledge and grace. It was evident
from their behavior that they were neither full nor rich, but were
children in understanding, far from being what they thought
themselves to be (Rom. 12:3).
v. 9. ‘It seems to be that God has made an exhibit of us

apostles.’ He may refer to the great triumphal processions when
conquering armies marched through the city. Their slaves and
enemies, sentenced to death, were at the end of the line,
taunted, prosecuted and jeered by all spectators. ‘We are made
a sport and spectacle to wicked men and before the angels.’
v. 10. ‘We are looked upon as fools for our devotion to and our
preaching of Christ crucified, but you, supposedly, have made
such use of worldly wisdom and carnal policy in your religion
that you have gained the favour of the world and escaped
persecution. We are weak in body, influence, worldly goods and
fame, but you are strong! You have property, earthly
credentials, friends in high places and much influence and
acclaim. You are honored among men for your learning, your
riches and your success, but we are held in contempt and
despised of men.’
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v. 11-13. In an effort to curb their pride and to warn them

against the friendship of this world, Paul continues to describe
the real attitude toward and the treatment of a devoted witness
of Christ by this world (Isa. 53:3; Luke 6:22-26; John 15:18, 19).
‘We have gone both hungry and thirsty; we have few clothes;
we are scourged and beaten and wander about having no place
to call home. We have to work with our hands to make a living.
When men revile, curse and ridicule us, we bless them. When
we are persecuted for Christ's sake, we take it patiently. When
we are slandered, we try to answer softly. We are considered to
be the rubbish and the filth of this world – the scum of the earth.’
v. 14. Paul did not write these things to put the Corinthians to
shame, though they certainly should have been ashamed of the
vain opinion they had of themselves. He wrote to warn them of
the dangers of compromise, worldly wisdom, being lifted up with
pride and discounting the ministry of the apostles (Gal. 3:1-3, 9-
11).
v. 15. ‘Though you have many preachers and teachers (some

false and some true), yet you only have one spiritual father, who
was the instrument of God to bring you to a knowledge of Christ.
It was under my ministry that you were regenerated and brought
to faith. It was not the ministry of law and works but the gospel
of Christ which was the means of your salvation’ (Rom. 3:19-
26).
v. 16. ‘So I urge and implore you not to depart from my teaching
but to abide in the doctrine of Christ. Do not follow those who
would draw you away and cause divisions among you. Follow
me as I follow Christ’ (Heb. 13:7).
489
v. 17. ‘Because I care for you and your spiritual welfare and
growth, I sent Timothy unto you. Timothy is like a son to me and
is a faithful steward of grace and the gospel of Christ. Timothy
will bring to your remembrance my way of preaching, the
doctrines I taught and what should be the manner of life and
conversation of believers. He will remind you that the sum and
substance of faith, life and hope is Christ. This I teach and
preach everything in all churches.’
v. 18. ‘Some are conceited, arrogant and puffed up over their

gifts, their stations in the church and their human wisdom,
hoping that I will not come back and call them to account for
their errors.’
v. 19. ‘But I will come if the Lord is willing, and I will understand
the truth about these proud boasters, not observe the outward
show, the fine words and the claims to fame, but I will expose
the truth about them that their power is not to the glory of God,
the good of the church and the conversion of sinners’ (2 Tim.
3:5).
v. 20. The kingdom of God consists not of fine talk, human

words and wisdom, philosophy and vain show, but in the
powerful efficacy of the Spirit attending the preaching of the
gospel. God awakens, convicts, converts and brings men to
Christ, making them new creatures inwardly (1 Cor. 2:1-5).
v. 21. ‘Now which do you prefer? Shall I come to you with a rod
as an apostle of Christ, to set things straight in the church? Or
shall I come to you with the affection of a father, with a pleasant
490
countenance and a meek spirit, rejoicing over your

determination to set matters straight?’
491
Church discipline exercised

Having rebuked the Corinthians for the divisions and factions

among them, the apostle gives another reason why they had no
right to be proud and arrogant. They allowed members of the
congregation to live in sin and open transgression without
condemning or disciplining them.
v. 1. ‘It is common knowledge in and around Corinth that there

is sexual immorality among you. The church cannot plead
ignorance in the matter, for it is known by all.’ This particular
incident was a man living in open incest with his father's wife.
Almost all writers agree that it was his stepmother, for there is a
distinction between a mother and a father's wife (Deut. 22:30;
27:20-23). Such conduct was not even permitted among pagan
Gentiles.
v. 2. Equally shocking to the apostle was the fact that the church
was not grieved by this man's actions but rather held him in
esteem and overlooked his way of life. He may have been a
teacher, preacher, or gifted man, and the church applauded
him, rather than praying that he be removed from their midst.
vv. 3-5. Paul declared that though he was absent from them in
body, yet certainly with them in spirit, he had already decided
what should be done about this situation.
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When the church is met together in the Spirit of Christ, with

the power and authority of Christ, this man is to be delivered
into the hands of Satan for the destruction of his body that his
soul may yet be saved in the day of our Lord Jesus (1 Tim.
1:20). Let us exercise care here because this is apostolic
authority and power, not to be played with by just anyone. Paul
said in verse 3, ‘I have judged this case.’ And in verse 4 he said,
'When you are gathered together, and my spirit, with authority of
Christ.’ The ‘destruction of his flesh’ is the shaking, afflicting and
buffeting of his flesh that he might be brought to repentance and
restoration.
v. 6. They gloried in their prosperity, in their riches and wealth,

in their ministers and in their wisdom and gifts. Even in the midst
of such immorality, they gloried! This is not good! You know that
a little leaven, permitted, let alone and uncorrected, will affect
the whole body. Whether this be false doctrine, a carnal spirit,
immorality or ungodliness, if a stop is not put to it, it increases to
more evil and ungodliness. We are to be compassionate,
understanding and forgiving, but known sin is to be judged,
condemned and put away.
v. 7. ‘Purge out the incestuous person as the Jews of old purged

their houses of leaven just before the Passover’ (Exod. 23:18;
34:25). (Leaven is a small piece of fermenting dough and is
typical of corruption and decay. It was forbidden in all
sacrifices.) ‘Rid yourselves of this open evil that you may appear
to be what you profess to be – new creatures in Christ, walking
in newness of life, keeping the true and spiritual Passover, for
Christ, our Passover, has been sacrificed for us.’
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v. 8. ‘Therefore, let us keep the Lord's Table, worship our Lord,

fellowship in the blessings and benefits of his grace and preach
his gospel, not in the old, sinful, worldly manner of life as before
conversion (with malice, division, strife and immorality), but in
godliness, holiness, sincerity and truth (2 Cor. 5:17).
vv. 9-11. ‘I wrote you in another epistle not to associate closely

and habitually with wicked men who openly compromise the
principles of righteousness.’ Evidently the apostle wrote other
epistles that are not included in the Scriptures. ‘I do not mean
that you are to have no dealings commercially or in
conversation with fornicators and evil men who make no
profession of religion. In order to obey such a command, you
would have to get out of the world altogether. But if a man
professes to know Christ, is a member of the body of Christ and
is known to be guilty of immorality, greed, idolatry, has a foul
tongue, is a drunkard or a thief and remains impenitent, you are
to separate him from your company.’
vv. 12, 13. ‘It is neither my business nor yours to judge people
outside the church. We have no power over them. God is their
judge. But it is the business of the church not only to exhort,
encourage and edify one another, but to rebuke, reprove and
correct the things that are contrary to the word of God.
Therefore, this man who lives in incest is to be put out of the
church.’
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Brother against brother before

unbelievers
1 Corinthians 6:1-8
In these eight verses the apostle exposes another fault in the

Corinthian church – taking one another to court before
unbelievers to settle their differences. The rebuke consists of
two parts:
1. Our differences ought to be settled among

ourselves on the basis of love and grace, not before the
wicked, who know nothing of either. Not to be able to do
this makes the gospel we believe to be held in contempt
by wicked men.
2. True believers ought to endure injuries and
misunder-standings with patience, love and forgiveness,
rather than seeking revenge and compensation.
v. 1. Paul expressed surprise that one believer, with a complaint

against another believer, would dare to take the matter to a
court of law to be decided by unbelievers. He is not condemning
courts of law or magistrates (who must administer justice to all)
nor those who are summoned to court and must appear to
maintain their cause. He is rather condemning those who bring
their brethren into such situations when it is in their power to
employ other remedies.
v. 2. When we seek the judgment and advice of unbelieving

lawyers and magistrates, we are insinuating that there is no one
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in the society of the godly who is qualified to settle our disputes.

True believers are endowed with spiritual wisdom and will one
day judge the world, for they shall reign with Christ! Are they
then not capable or worthy to deal with minor, personal matters?
Noah, by his faith and obedience, in a sense judged and
condemned the world (Heb. 11:7). The judges of this world are
not qualified to judge spiritual matters. The basis of their
judgment is ‘an eye for an eye,’ while the foundation of our
judgment is mercy and grace (1 Cor. 2:14, 15).
v. 3. Even the angels are subject to the word of God which we

preach (Gal. 1:8). But the reference here is probably to the
fallen angels who are already under judgment (Jude 6). When
we believe the word, bow to the will of God and look to Christ for
redemption (while they do not), it is clear that we act in wisdom
and righteousness (and they act foolishly). This is to judge them
and their action. If, by the grace of God, a believer can discern
heavenly things, can he not much more deal with the things
which pertain to the earth?
v. 4. The Authorized Version is not as clear on this verse as

some others. All agree that Paul continues his rebuke and is
saying, ‘When you have cases of everyday life to decide, why
do you set these matters before such men as lawyers, judges
and outsiders, who have no standing in the church, have no
esteem and are of no account to the church?’
v. 5. ‘I say this to move you to shame. You certainly ought to be

ashamed of yourselves. Can it be that there is not in your
fellowship one wise man who is competent enough to decide
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grievances, disputes and quarrels between brothers? You boast

of your wisdom and gifts, yet you deny it all by your actions.’
v. 6. The brother relationship here is spiritual, for we are all sons

of God, born again and one family in Christ. ‘Brother goes to
court against brother, and that before unbelievers.’ This is a
serious and shameful thing, for it brings reproach on the name
of Christ and on the church.
vv. 7, 8. ‘This is not only shameful, but it indicates a serious

defect in you. It admits to defeat and is another evidence of
carnality (1 Cor. 3:3). Instead of seeking revenge or legal
settlement, why not rather take the wrong? Why not let the
brother have his way? Rather than go to court, cause division or
upset the fellowship, bear injustices patiently and thereby glorify
Christ’ (Luke 6:27-36). It is more advisable for a believer to
suffer wrong, and even to be cheated, than for him to go to court
with his brother.
Instead of this, it is you who do wrong and defraud your own
brethren by treating them in this manner.
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Ye are not your own

In the preceding chapters and verses Paul dealt with a matter of

incest – open sin in the assembly. Then he warned them about
keeping company with those who profess Christ, yet are
fornicators, covetous, idolaters, drunkards and extortioners. In
this chapter he expresses shock over the fact that some of them
were taking fellow-believers to court before unbelievers. In the
verses before us he contends that such behavior, if not
repented of, shows that such persons are destitute of the grace
of God and unfit for the kingdom of God, regardless of their
profession!
vv. 9, 10. Without the righteousness of Christ, there will be no

entrance into the presence and kingdom of God (Matt. 5:20;
Heb. 12:14). Christ is our righteousness and sanctification (2
Cor. 5:21; 1 Cor. 1:30). But he is also speaking of an imparted
righteousness and a new life which every believer has
experienced in Christ (2 Cor. 5:17; Rom. 6:12-15). Do not be
deceived nor imagine that you shall be saved while you
continue to live in sin and wickedness. Those who practice
these evil deeds shall not inherit the kingdom of God.
v. 11. ‘Some of you who are now children of God, saved by his
free grace, were guilty of these very sins, but you have been
washed, cleansed and forgiven in and by the blood of Christ.
You have been sanctified.’ He is not speaking here of the fact
that they were set apart by the Father in divine election (though
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they were), or of the fact that in Christ they have a perfect

righteousness and sanctification imputed to them (though they
did); but the sanctification of the Holy Spirit (which lies in a
principle of new life, new nature, new heart and new desires)
has been created in the believer. He does not just claim to be a
new person; he is a new person. He loves holiness and hates
sin! (Rom. 7:22-25.) ‘You are also justified before God. All sin is
put away and you are accepted in the Beloved, not by works,
but you also delight to do his will and glorify his name.’
v. l2. ‘All things are permissible for me’ (certainly no fornication,

idolatry, drunkenness, adultery, or such), that is, the things
which are not explicitly forbidden in the word of God (such as
foods, drinks and material pleasures). ‘But all these things are
not necessarily helpful to me nor good for me. When these
indifferent things destroy my fellowship, peace and comfort, or
cause a weak brother to stumble, they become wrong.
Therefore, I will not become a slave to my appetite, desires or
fleshly wants. I regard even the indifferent things of the world in
the light of my relationship with Christ and his church and can
set them aside for his glory.’
vv. 13, 14. Though food is intended for the body and the body
for food, yet this cannot be said of sexual immorality, which
some of the Corinthians and the Gentiles took to be as
indifferent as food and drink. We must satisfy the craving of the
body for food and drink, whatever food is available, but sexual
desires are to be met in a state of marriage, not promiscuously
(1 Cor. 7:2). Our bodies are intended to serve and glorify him in
righteousness and holiness and at the last to be raised by him
and made like to his glorious body (Phil. 3:20, 21).
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vv. 15-17. We were chosen in Christ, given to him and made

one with him, our bodies as well as our souls. We are redeemed
by him and in union with him. ‘Shall I take the members of Christ
and make them members of a prostitute?’ This would be an
absurd and sinful thing. One who engages in union with a
prostitute becomes one with her, even as the Lord spoke of
husband and wife (legally and spiritually) becoming one flesh.
But he who is united with Christ by grace and faith is one spirit
with him. This union is a spiritual one, complete and perfect.
v. 18. ‘Shun immorality and all sexual looseness; flee from

impurity in word, thought or deed.’ Most sins that a man
commits are committed by the abuse of other things and do not
bring hurt and reproach on the body as sexual immorality does.
The body is defiled, dishonored and disgraced by immoral
conduct.
v. 19. What is said in 1 Corinthians 3:16, 17 of saints in general

is said here of our bodies in particular. The Spirit of God dwells
in us, and we are not our own; we belong to him. We are not our
own masters to live to satisfy our lusts, nor to abuse these
temples. We are his by creation, by choice and by covenant.
v. 20. We were redeemed by Christ; therefore, we are to glorify

him in all things! (Col 3:17.)
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Building a happy marriage

Some of the Corinthians had written to Paul asking his advice

and counsel on matters pertaining to marriage. In these verses
Paul talks about the advantages, nature, duties and
permanence of marriage.
v. 1. It is not unlawful to marry, nor sinful to lie with a woman in

wedlock (Gen. 1:27, 28; 2:18-25; Heb. 13:4). Paul is simply
saying that if a person has the gift of self-restraint and no need
for sexual expression, he would be better off unmarried. While a
good marriage produces happiness, fulfillment and
companionship, it carries with it heavy responsibilities, personal
sacrifice and certain troubles and sorrows in the flesh (v.28).
v. 2. ‘To avoid sexual immorality and unlawful relationships, let

every man have a wife to love and enjoy and let every woman
have a husband to share her life and meet her needs.’
v. 3. ‘Let the husband render unto the wife all the offices of love
– tenderness, kindness, provisions, protection and respect.’ But
the chief reference here is to the marriage bed and her sexual
needs. Likewise, the wife is to be aware of the needs of her
husband and to meet those needs willingly; otherwise, she is
called by the ancient writers ‘a rebellious wife.’ According to the
Song of Solomon, this relationship, when properly understood
(free from traditional guilt and false piety, and knowing it is
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ordained of God with his blessings), ceases to be a duty and

becomes joy and pleasure.
v. 4. A wife does not have exclusive authority over and

ownership of her body to refrain the use of it from her husband,
to give it to someone else, to neglect it, nor to abuse it. The
husband has a power over and right to her body. The same is
true of the husband's body, to which the wife has certain rights.
Better to recognize this as a joy rather than a duty or an
unpleasant task. Happy are the wife and husband who find
delight in pleasing each other with an attractive, clean and
loving person and personality.
v. 5. ‘Fraud’ is a strong word, but to refuse love and affection

where it is needed and to deprive each other of that which it is in
our power to give is selfish and evil. A lazy husband who will not
work and support his family fails as a husband; likewise, a wife
who fails in her marriage responsibilities to her husband is a
fraud. ‘You may interrupt marital relationship in time of special
spiritual burdens, trials and fastings, but only by mutual consent
and only briefly, lest one of you be tempted to find satisfaction
elsewhere.’
v. 6. What Paul says in verse 5 about parting for a time and

coming together again is not a command of God, but he speaks
it by permission. This time of separation (for whatever reason) is
neither essential nor required, but only according to their own
wishes.
v. 7. Paul speaks here of the gift of self-control and abstinence,

which he covets for all believers that we might not be in danger
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of temptation and that our minds and thoughts might be more on

Christ, not the flesh. It would be a blessing to be rid of all fleshly
thoughts and desires, yet each has his own special gift from
God, one of this kind and one of another.
v. 8. If a man or woman is unmarried and chooses to remain

that way (not that it is sinful to marry again), it would be better
for them; for they would be more free from the cares of this life,
have less trouble and be free to serve Christ. Paul was
unmarried, had no home nor children, and was free to devote
his entire time to the gospel (vv.32, 33).
v. 9. If a person does not have the gift of self-control in this area,

he should seek a wife, and the woman a husband. It is much
better to marry than to be aflame with passion and tortured by
desire.
v. 10. As indicated, some of the above was spoken by

permission and given as good advice; but this is a
commandment! What he is about to say, we are under
obligation to observe, because this is a law of God! ‘A wife is not
to leave her husband!’ (Matt. 19:6; Gen. 2:24.) Marriage vows
are not to be taken lightly. Neither husband nor wife is at liberty
to separate from the other because of disagreement, disease, or
even differences in matters of faith.
v. 11. If a person cannot be prevailed upon to remain with his or

her partner but leaves for some reason, that person is to remain
unmarried; his departure does not make the marriage void,
‘Remain unmarried or be reconciled to your husband or wife.’
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Continue in the station wherein you

were called
In the preceding verse the apostle gave a strong and direct

commandment to married believers: ‘Let not the wife depart
from her husband and let not the husband put away his wife.’
There is no debate nor argument to be heard.
vv. 12, 13. To the believer who is married to an unbeliever, Paul

offers his counsel and advice. He is saying that he has no
commandment from the Lord in regard to this matter, but if a
believer is married to an unbeliever and that unbeliever
consents to live in harmony and peace with the believer, do not
depart.
v. 14. The unbelieving husband or wife is espoused or legally

married in the eyes of God to the believer. They are rightly and
legally husband and wife regardless of their differences
concerning the gospel. If a person is converted to Christ and his
partner is not, this does not dissolve the marriage nor make it
unholy in God's sight. If their marriage were not legal and holy,
children born to them would be illegitimate. But children born to
this type of marriage are, in a legal and civil sense, as holy as
children born to believing parents.
v. 15. If the unbeliever should leave the believer on account of

the gospel (in hatred of it) and will not live with the believer
unless Christ is denied or truth compromised, let him leave. The
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deserted person may live in peace, being not to blame; for a

brother or sister is bound in conscience to obey in things
pertaining to worship and the service and glory of Christ. Nor is
the believer bound to remain unmarried in such cases but is free
to marry another, only in the Lord. Desertion in such cases (for
the sake of the gospel) is a breach of the marriage contract;
otherwise, a brother or sister would be in subjection and
bondage to the rebel for the rest of his or her life. God has
called us to a peaceful life in the church and in the home.
v. 16. If a believer is married to an unbeliever and they can build

a life of peace together, it may be that the unbeliever will, by the
witness and behavior of the believer, be brought to a saving
interest in Christ. ‘Continue to live together, if possible, for the
glory of Christ and the eternal welfare of all concerned.’
v. 17. This word is placed here with regard to all that is said
before and all that follows. It has respect to every man's proper
gift and station in life, whether as a single person or married,
whether married to a believer or an unbeliever, and to the
examples which follow. God has distributed our gifts as to
nature and grace. He has given us the place we are to fill, the
business we must follow and the area of usefulness in his
kingdom. So when he calls us and reveals his grace to us,
wherever we are and whatever we are, let us be content with his
good providence and walk with him.
vv. 18, 19. If a man is a Jew, being circumcised in infancy, and

has embraced the Lord Jesus, there is no reason for him to be
uneasy or take methods to remove this mark from his flesh
because it has been fulfilled and abolished by Christ. If a man is
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a Gentile, has never been circumcised and is called by grace,

let him not submit to circumcision for religious purposes. In the
affair of justification before God, circumcision is nothing! It
cannot make a man righteous or unrighteous before God. The
commandments of our Lord and Saviour are to be observed
from the principle of love and with a view to the glory of God.
v. 20. Coming to know Christ does not require that a man

change his business, his marriage, or his station in life as a
servant or master, unless that station in life is unlawful
according to the word, or dishonest, or detrimental to his
Christian life and testimony (2 Kings 5:18, 19).
v. 21. ‘Were you a slave or a servant when you were called to

Christ? Do not be troubled by it or be anxious to be otherwise.
Be a good servant, serve your master faithfully, and do not look
upon a lowly position or hard work as a contradiction of your
call. If you are able to gain your freedom and better your
position, avail yourself of the opportunity.’
v. 22. The reason a believer should be content to be a slave, a

servant, or whatever, is because he that is called by grace,
though a servant in a civil sense, is the Lord's freeman in a
spiritual sense. He that is free in a civil sense when called, is the
bond-servant of Christ (Rom. 1:1).
vv. 23, 24. We are bought with the price of Christ's blood and,
whether servants or masters, we are the servants of Christ, not
of men. So in whatever station, state or condition of life we were
when called, let us continue there until it please God in his
providence to change it.
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More about marriage

v. 25. In these verses the apostle returns to the subject of

marriage and addresses first those who have never been
married. What he is about to say to them is not by a law or
commandment of God, but is his own opinion and advice, with
sincerity, as one counted faithful by the Lord himself.
v. 26. ‘My opinion? declares the apostle, ‘is that, because of this
time of persecution, affliction and distress, it would be better if
believers remained unmarried.’ Believers were put in prison,
driven from place to place and life in general was most difficult.
v. 27. He advises those who are married by no means to desert

one another nor seek to dissolve the marriage bond; on the
other hand, if they are free from a wife, it would be better not to
seek one.
v. 28. If a person who has never been married, or one who has
been legally freed from a wife, think it fit to be married, he
commits no sin. It is not a sin to be married. But those who
choose married life shall have physical and earthly troubles, and
Paul is concerned that they be spared from these troubles.
v. 29. Our days on earth are so short and full of trouble that an
unmarried state is preferable. As for those who are married, it
would be wise for them to give themselves to the worship of
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God, his gospel and his glory, both publicly and privately, and
not be taken up overmuch with family and personal cares.
vv. 30, 31. Every worldly relationship, sorrow, joy, possession

and care is fading and perishing (Job. 1:21). Nothing about this
world is permanent nor lasting. We may weep, but weeping
endures for the night; joy comes in the morning. We may rejoice
in earthly treasure, but only temporarily. We may buy and sell,
but we really own nothing. Let us use the world and its material
and physical qualities with a loose hand, neither too much
depressed by its sadness nor too much elated over its joys. It
will all pass away.
v. 32. The apostle's earnest desire is to have believers as free

as possible from entangling physical, emotional and material
cares that accompany marriage. The unmarried man is more at
leisure and can more conveniently care for the things that have
to do with grace and glory.
vv. 33, 34. The married man must attend to business, provide
food and clothing, educate and discipline children and make his
family comfortable. He must be involved to a greater extent in
the world than the unmarried man. The same is true of women,
as stated in verse 34.
v. 35. Paul said these things to them for their own welfare and
profit, not to put restrictions and burdens on them which they
could not bear, but to promote their comfort and good, that they
might attend to the things of God without distraction from worldly
cares.
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v. 36. If a man's daughter reaches the age for marriage and

desires to be married, he should not take this opinion of the
apostle and force her to remain unmarried. The father should
give his blessing to the marriage. No one sins in this regard,
neither the father nor the couple.
v. 37. But where there is no necessity for marriage, where the

woman or man has the gift of continency and is determined not
to be married, there is no shame nor reproach in remaining
single any more than in being married.
v. 38. The parents who give their daughters and sons in

marriage do well. The parents who are not pressured by
tradition or custom and allow their children to remain unmarried
with parental help and blessings, do better.
v. 39. While a husband is living, the believing wife is bound by

God's law to continue to live with him, but when he is dead, she
is free to marry whom she will, providing that he, too, is a
believer! No true believer is free to marry an unbeliever and
expect God's blessing.
v. 40. In the apostle's opinion, a widow will be happier if she

remains unmarried. He adds, ‘I think I have the mind of the
Spirit in this matter.’
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Christian liberty with love and wisdom

In this chapter the apostle deals with the subject of eating meat
which has been used in sacrifices to idols. Pagans offered
sacrifices of sheep, oxen and other cattle to their idol gods and
then used the meat for food at feasts in their temples, in their
homes, or else sold it in the markets. The question arose among
the Corinthians whether it was lawful for believers to eat this
meat. Evidently some were buying the meat for use at home
and some were even going to the feasts in the temple of idols
and eating the meat there. This question was also considered in
the council of Jerusalem (Acts 15:28, 29).
v. 1. ‘Now about meat offered to idols: of course, we all know

that an idol is nothing but a block of wood or stone and cannot
defile a believer, but some of us do not think it fit to make use of
this knowledge of Christian liberty to the wounding and grieving
of other believers.’ Some of the weaker brethren were
convinced that it was wrong to eat this meat and were offended
when they saw it done. The reply they received was ‘We know
an idol is nothing!’ Paul says, ‘We all know that, but knowledge
without wisdom, love and consideration for others leads to pride,
conceit and division.’ ‘Love edifies,’ that is, a man who has
knowledge joined with love for God and others will seek that
which is edifying and profitable to others. Without this attitude
and spirit, his knowledge is worthless.
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v. 2. This is true in any matter. If anyone imagines that he has

come to know and understand much of divine things and does
not use that knowledge with wisdom, love for others and regard
for the glory of God and the peace of the church, he knows
nothing yet as he ought to know. If he did, he would know that
even the Lord pleased not himself (Rom. 15:1-3).
v. 3. If a man truly loves God, he will show that love for God by
loving his brother (being careful not to hinder or offend him),
making use of his knowledge and liberty for the edification of
others (1 John 4:20). That man will be approved of God,
blessed by God and used for God's glory.
vv. 4-6. ‘We know that a pagan idol is nothing;’ it has no real
sacrifices of sheep, oxen and other cattle to their idol gods and
existence, no meaning, no power, no value. ‘We know that there
is no god but the living God’ (Deut. 6:4, 5). There are so-called
gods of pagan men, whether in heaven (sun, stars, angels,
dead men and women who are venerated) or earth (creatures,
statues, or whatever). Yet for us there is only one God, the
Father, who is the fountain and source of things (Acts 17:28).
There is one Redeemer, the Lord Christ, by whom God created
all things (John 1:3; Col. 1:16-18), by whom God redeemed the
elect, and by whom he reconciled the world to himself.
v. 7. ‘But there are some Christians (former idolaters) who were

all their lives accustomed to thinking of a certain idol as real and
living, who, if they saw you eat this meat, would be offended,
and if they ate of it, their weak consciences would be injured.’
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v. 8. What the Christian liberty advocates asserted is positively

true. The type of food we eat will not cause our acceptance by
God nor will it separate us from God. Whether we eat this meat
or leave it has nothing to do with our relationship to God in
Christ (Rom. 14:17).
v. 9. But we are to be careful that our personal liberty and

understanding do not become a hindrance or a cause of
stumbling to a weak brother. This would be a violation of
brotherly love (Rom. 14:13-15; Gal. 5:13, 14).
vv. 10, 11. ‘Suppose a weak brother (who does not have a clear
understanding of Christian liberty) should see you (who are
learned, mature and knowledgeable) sitting eating in an idol's
temple. He may be led by your example to do the same thing
against his conscience, knowledge and understanding. In doing
so, he violates his principles, which may lead to other careless
and more serious infractions and the ultimate ruin of a dear
brother for whom Christ died.
v. 12. ‘When you, by example, draw men into practices contrary

to their consciences and principles, you sin against Christ.’
Knowing that the brother is offended and that eating this meat is
against his judgment, leading him to do so is not love for Christ
or the brother; therefore, it is sin.
v. 13. ‘Therefore, if my eating a certain food is the cause of my

brother's falling or hinders his spiritual growth, I will not eat this
meat lest I cause him to stumble.’
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Supporting the ministry

In the greater part of this chapter Paul continues speaking on

the subject of Christian liberty and its proper use. It is our duty
to deny ourselves of even that which is lawful if it is genuinely
offensive to our brother. He uses himself as an example, having
denied himself in three things: eating and drinking at their
expense, marriage and requiring financial support for his labour
among them. All were lawful to him, but he denied himself for
their sakes who were weak in the faith.
vv. 1, 2. Some denied that Paul was an apostle because he was

not one of the original twelve. He refutes the charge saying, ‘I
am free.’ No man had authority over him. He was chosen,
ordained, taught and sent forth as an apostle by Christ (Gal.
1:11, 12, 15-18). ‘I have seen the Lord.’ All apostles were eye-
witnesses of his glory (Acts 10:39-42; 1 John 1:1, 2). Paul saw
Christ on the Damascus Road and when he was taken to the
third heaven. ‘But’ he adds, ‘if others deny my apostleship,
surely you Corinthians will not; for the effects of my ministry
among you puts you past denial. You are living proof of God's
hand on me.’
v. 3. This is his ground of defense, the vindication of his

apostleship and himself to those who would criticize and
question him: ‘I have authority directly from Christ. I am an eye-
witness of his glory. The fruits of my ministry are proof of
apostleship!’
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vv. 4, 5. Having proved his apostleship, Paul proceeds to

establish his right to support and maintenance as a gospel
minister. ‘Do I not have the right to food and drink at the
expense of those to whom I minister? Do I not have a right to
take along with me a wife, as do the other apostles – James,
John, Peter and those who were near kinsmen to our Lord?’
v. 6. ‘Or is it only Barnabas and I who have no right to refrain

from manual labour for a livelihood, in order to give our full time
to the gospel ministry?’ Paul worked with his hands in his trade
at Corinth (Acts 18:1-3; 20:33, 34; 1 Thess. 2:9). While at many
places he did not exercise his right of support, he nevertheless
defended it.
v. 7. By three examples commonly known among men, Paul

shows it to be reasonable that ministers of the gospel should be
supported by the people to whom they minister.
1. What soldier serves in an army and goes to war for

a nation at his own expense?
2. What man plants a vineyard and does not eat some
of the fruit?
3. Who tends a flock and does not drink the milk and
eat the meat?
v. 8. ‘Do I say this as a man reasons and only on human

authority? Does not the word of God teach the same also?’
v. 9. ‘It is written in Deuteronomy 25:4: ‘You shall not put a

muzzle on an ox when he treads out the corn, in order to keep
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him from eating of it.’ God looked upon this as an act of cruelty.
Does God care more for oxen than he does for his ministers?
v. 10. It is true that Deuteronomy 25:4 mentions oxen in

particular; but it is a principle that is to be applied to all our
dealings with those who labour and serve us, especially those
who minister the all-important word of God. He who ploughs for
another ought to work with the hope of getting bread for himself,
‘and he who works in the threshing-floor ought to labour in the
hope of being cared for by those for whom he labors’ (1 Tim.
5:17, 18).
v. 11. ‘If we have studied, preached and taught you the

doctrines of the word of God and you have profited spiritually
through our constant labour, is it asking too much if we share in
your material possessions, such as food, drink and clothing?’
v. 12. ‘Other preachers among you justly claim and enjoy your
support. Do not Barnabas and I have an even greater claim,
being the first ministers to preach the gospel to you, and I, being
an apostle of Christ? Yet I did not exercise this privilege of
support while I was laboring among you, lest someone charge
me with covetousness and hinder the spread of the gospel.’
v. 13. ‘You can understand the mind and will of God under the
New Testament by studying the mind and will of God under the
Old Testament. God has a ministry under the Old Testament
(the tribe of Levi), and he appointed a livelihood for them’ (Num.
18:20, 21; Deut. 18:1).
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v. 14. God's will for his ministers is the same under the New
Testament. It is his will that those who have set aside worldly
employment to spend their time in the study and preaching of
the gospel should have a livelihood from their labour.
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Total dedication to his gospel

In the preceding verses the apostle clearly shows from ‘the

Scriptures that the Lord's apostles, ministers, evangelists and
missionaries (who are engaged full time in the study and
preaching of the gospel) should be supported and cared for by
those to whom they minister.
v. 15. ‘Though I have the right to marry as well as others, to

forego secular labour and to expect maintenance by those to
whom I preach, yet I have not made use of these privileges; nor
am I now writing and suggesting that these things be done for
me.’ Evidently Paul had been accused of preaching for gain and
for his own profit and advantage. He continually rejected and
denied the charge! That is why he chose to work with his hands,
providing his own upkeep and taking nothing from the
Corinthians (Acts 20:33, 34; 2 Cor. 11:7-10; 12:17, 18). Paul
gloried and rejoiced in the fact that no one could accuse him of
using the ministry to get gain, and now he had rather die than
be deprived of this personal satisfaction.
v. 16. ‘Though I do preach the gospel of God's glory and grace, I

have no room nor reason to glory, nor even to feel that I have
done anything unusual or commendable; for I am a servant of
God, under divine orders, and exposed to severe penalty and
woe if I do not preach the gospel.’
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v. 17. ‘If I preach this gospel and endure the trials and labour in
the Word with a willing spirit and a cheerful heart, I have great
satisfaction and compensation; but if I do so reluctantly and
under compulsion, I am still a servant of Christ, entrusted with a
sacred and holy commission, whether with pay or without pay,
whether willingly or reluctantly. None of these things changes
the fact that I am a servant of Christ with divine orders to preach
the Word.’
v. 18. ‘What then is my present compensation and reward? just

this: that I am so in love with Christ, so convinced of the truth of
his gospel, so burdened for all men, that I surrender my rights
and privileges as a preacher of the gospel and give my services
free to all. I cannot be accused of profiting from the gospel or
abusing my privileges.’
v. 19. Paul declared that he was free from all (the word ‘men’ is
not in the original text), from the curse of the moral law, from the
yoke of the ceremonial law and from the maintenance and
support of believers. Yet he considered himself the willing
servant of all, catering to them in every way that he could in
order to endear himself to them and bring them to faith in Christ.
vv. 20-22. The ceremonial law died with Christ (Eph. 2:15, 16).
Believers are not bound by circumcision, Sabbaths and rituals
prescribed under the law, but Paul observed some of these in
order to have an open door to preach to the Jews (Acts 16:1-3;
21:19-24). To the Gentiles, who were under no obligation to the
ceremonial law, Paul could freely discourse and fellowship as
one under the law of Christ. With the weak (those without
discernment and maturity), who were troubled about meats,
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drinks and various forms of liberty, he identified, surrendered his

liberty and played down his knowledge, that he might gain their
confidence. In short, he became all things to all men that he
might, at any cost to himself and in any way, bring them to a
saving knowledge of Christ.
v. 23. Paul had two great ends at which he aimed in this denial
of himself in these many points of liberty: chiefly, for the gospel's
sake, that is, for the glory of God, for the spread of the gospel to
the eternal glory of our Redeemer; second, that Jew and Gentile
(men of all sorts) might share with him in the blessings of
eternal life (2 Tim. 2:9, 10).
v. 24. The reference in this and the following verses is to the

Grecian games, such as running, wrestling and fighting. Many
start the race, many run for a while, but the one who obtains the
prize is the one who finishes the race first. The object of running
is to gain the crown given to the victor. Believers are to run the
Christian race, persevering with one object in view, and that is
to reign with Christ and be made like him (Ps. 17:15). Nothing is
to divert their attention or interest from this goal.
v. 25. Every athlete who competes in the games is mindful of

need to discipline himself in food, drink, pleasures and idleness.
He restricts himself to temperance and moderation in all things
in order to win a temporary and corruptible crown. The believer's
faith, dedication, temperance and sacrifice are for a higher and
nobler purpose – to gain an incorruptible Crown! (Heb. 12:1, 2.)
vv. 26, 27. ‘Therefore, I do not run as one who is out jogging
with no goal or destination, but as one who strives to cross the
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finish line. I do not box as a man shadow-boxes, who has no

opponent, but only strikes out at the air. I have a real enemy –
the flesh! So I discipline my flesh, my mind, my body and bring
them into subjection to the Spirit of Christ. I subdue this flesh
with its desires and infirmities, lest while preaching the gospel to
others, I myself should fail the test and prove to be reprobate’ (2
Cor. 13:5).
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Warnings from the wilderness

Many in the church at Corinth were puffed up with their

knowledge, their gifts and the great privileges with which God
had blessed them. They had a good foundation laid by Paul (1
Cor. 3:10, 11), they knew the gospel (1 Cor. 15:1-4) and theirs
was a mighty church, respected and well known by all. But
factions, divisions, open sin, intellectualism, and all sorts of
ideas and wrong practices had crept into their midst. Therefore,
to warn them of vain presumption, false confidence and
indifference to holy conduct and practice, Paul sets before them
the example of Israel, the church in the wilderness. All of these
Israelites enjoyed great God-given privileges, the special favour
of God and were exposed to the gospel of Christ in type, yet
most of them perished under God's judgment in the wilderness.
v. 1. I would not have you to be ignorant nor uninformed

concerning the matter of perseverance in faith, in obedience in
conduct becoming a believer. All of the people of Israel led by
the cloud (in which God's presence went before them), and
every one of them passed safely through the Red Sea.
v. 2. ‘Every one of them allowed himself to be baptized unto

Moses in the cloud and in the sea,’ which was an
acknowledgement of their regard unto him as their guide and
governor, is a picture of our baptism, which identifies us with
Christ.
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v. 3. Those who perished in the wilderness all ate the same

(supernaturally given) food which Moses, Caleb and Joshua ate
(who went into Canaan). Manna is called spiritual food, first,
because it was bread that came down from Heaven (John 6:31,
35) and, second, because it signified Christ, who is the true
bread from heaven. They actually ate the same spiritual bread
we eat, they in type and we by faith.
vv. 4, 5. ‘They all drank the same water from a spiritual rock that
followed them, and that Rock was Christ’ in type and picture.
Paul is saying to the Corinthians that all of Israel in wilderness
days were an informed people, a privileged people, who were
partakers of things that revealed the gospel of redemption in
Christ, and yet the people who enjoyed those privileges were
not pleasing to God nor accepted of him, but perished in the
wilderness. This is a solemn warning (Heb. 3:6-14).
v. 6. These people are an example to us who enjoy the blessed

privilege and revelation of the gospel. The punishment inflicted
upon them was designed as instruction for us to avoid the like
sins, that we may not equally be condemned. The word ‘lust’ is
to covet, crave, or desire and may be used in reference to all
sin, for lust is the root and foundation of all (Rom. 7:7; 1 John
2:15, 16).
v. 7. ‘Do not be worshippers of idols, images and false gods, as

some of them were’ (Exod. 32:1-6). Three thousand of them fell
that day (Exod. 32:28). Our God is one God, is a jealous God
and will not share his glory nor the love and worship of his
people.
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v. 8. We must not gratify evil, fleshly desires and indulge in

immorality, as some of these people did, which resulted in the
death of twenty-four thousand (suddenly) one day (Num. 25:1-9;
1 Cor. 6:15-20).
v. 9. ‘To tempt.’ in the general sense of the term, is to make a

trial of God in reference to his power, his faithfulness and his
goodness - to try his patience and be critical of his providence. It
is not to be satisfied with his will and way, but to challenge him
and provoke him. This Israel did in Numbers 21:5, 6.
v. 10. ‘Murmuring’ signifies speaking against God out of

impatience, discontent or covetousness. We learn from Exodus
15:24; 16:7 and Numbers 14:26-29 that it was a sin of which the
Jews were very much guilty.
v. 11. These recorded punishments came upon Israel, not by

chance, but by the will of God (as their idolatry and murmuring
deserved) and were recorded for our admonition, that we may
be warned to avoid the one and escape the other. Israel,
blessed above all nations, presumed upon the goodness of God
and suffered. We who live in the latter days before Christ's
second coming are warned against such an attitude.
v. 12. Since the Jewish fathers (who enjoyed such special

favors and great privileges) by their sin, idolatry and rebellion
brought upon themselves the judgments of God, it would be
wise for all today (who think themselves safe; secure and above
these sins) to take heed lest they also fall (Gal. 6:1; Jude 24).
Our strength is not in ourselves or our knowledge, but totally in
Christ (John 15:5).
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v. 13. The word ‘trial’ may include trials such as afflictions,

testing and all things disagreeable to nature (James 1:2; 1 Peter
1:6), or temptations that arise because of our sinful natures.
These are all common to believers everywhere. We do not
expect to be free from the common trials of all men. But God
has promised strength and assistance to his people (Matt. 7:11;
2 Thess. 3:3). You may be tempted beyond your strength but
not beyond his!
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Do all to the glory of God

v. 14. ‘Flee from idolatry’ of any sort, which is particularly

offensive to our Lord! Not only avoid the worship of idols and the
acts of idolatry, but believers should avoid that which gives even
the appearance of idolatry, such as eating things offered to idols
in an idol's temple. That this is what he especially had in mind
we can judge from the following verses.
v. 15. Whereas he was speaking to intelligent, sensible men, he

gave three arguments against associating themselves with
idolaters in their temples of worship and eating with them at
their feasts.
v. 16. The first argument is taken from the Lord's Table. When
we sit at the Lord's Table and drink the wine and eat the bread,
it suggests that we have a blessed union and communion with
Christ. In like manner, when a man sits in an idol's temple and
eats meat sacrificed to that idol, it indicates to all that he has a
communion with that idol.
v. 17. The second argument is taken from the believer's union

and communion in Christ with one another. No matter how
numerous we are or whether we be Jew or Gentile, when we
meet around the table of the Lord, we are saying that we are
one body, one bread, one hope. In like manner, those who
associate with idolaters and eat their sacrificial meat give the
appearance, at least, of being one with idolaters.
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v. 18. The third argument is taken from the Jewish nation. When
they ate the flesh of sacrifices offered upon God's altar, did they
not by that act manifest that they were members of God's
assembly, that they believed in the God of the altar and that
they accepted this way of worship? In like manner, eating
sacrificial meat in an idol's temple indicates the owning of that
idol and a participation in the altar of idols.
vv. 19, 20. What is Paul saying? That an idol has any reality at
all or that these sacrifices offered to them have any meaning?
Certainly not! But these pagan sacrifices are offered (in effect)
to demons and not to God. The nature of idolatry is to turn from
the living God to the creature, to will-worship, to idols, and this is
instigated, promoted and directed by devils, which makes any
worship, except true worship of the living God, to be devil-
worship! ‘I do not want you to fellowship or have anything to do
with diabolical spirits’ (Deut. 32:16, 17).
v. 21. It is impossible to sit at both tables, to recognize the true

God and a false god, to live in two bodies, or to trust in the
sacrifice of Christ and the sacrifices to idols.
v. 22. ‘Are we foolish enough to provoke the Lord to jealousy,

anger and indignation? (Exod. 20:3-5; 34:12.14.) Do we think
that we are stronger than he, that we should defy him? How
foolish!’
vv. 23, 24. ‘Many things are lawful for me which are not wise.
Many things which are not sinful in themselves may he
detrimental to me and to others. What is permissible is not
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always advisable. What I can do, without sinning, is not always

what I should do!
Let us not then seek our own pleasure, profit and advantage,
but the welfare and good of others. ‘Love seeketh not her own.’
vv. 25-28. ‘When you go to the market or butcher's shop and

meat offered to idols is sold in common with other meat, it may
be bought and eaten with no questions asked, because the
earth and all that is in it are the Lord's, and his people have a
right to it through him. If an unbeliever invites you to eat with
him, you may eat what is set before you, so long as no issue is
raised about the meat's being from the idol's temple. Nor must
you inquire about the source from which the meat was secured.
However, if someone tells you, ‘This is meat from the idol's
temple,’ do not eat it. Do not eat it for the sake of the one who
made the point and for the sake of a weak brother who may be
offended. There is plenty of other food without it.’
vv. 29-31. ‘Why should my way of life be determined by another

man's conscience? Why should my behavior be guided by
another man's principles? Why should I allow my liberty to be
suppressed by another man's weakness? If I am guided by the
Scriptures and give thanks for all that I have or do, why should I
be criticized? The whole matter is resolved in this: whatever I
eat, drink, or do, I must consider first the glory of God!’
vv. 32, 33. ‘If I have the glory of God as my chief concern, I will
be careful not to offend needlessly the Jews, the Gentiles, nor
the church of God.’ Paul gives himself as an example in these
things. He was careful not to seek only to please himself, but
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made every effort not to hinder others in order that they might
come to know Christ.
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The head of the woman is the man

v. 1. The apostle exhorts the Corinthians to follow his teachings,

his example and his advice only as he followed the teachings
and commandments of Christ. The words of our Lord are our
only certain rule of faith and practice. Our ministers and leaders
are only to be obeyed and followed as they teach and practice
the teachings of Christ.
v. 2. He praised them that, even in his absence, they

remembered his ministry and kept the doctrines, traditions and
instructions that he had delivered to them when he was among
them.
v. 3. Christ is the head of every individual human being (John

17:2; Rom. 14:9; Matt. 28:18), but in this sense we understand
‘every man’ to mean every member of his body, the church (Col.
1:18). ‘The head of the woman is the man’ (Gen. 3:16; 1 Cor.
14:34, 35; Eph. 5:22.24). ‘The head of Christ is God,’ not as to
his divine nature, for in that respect they are one! Christ is equal
to the Father and is possessed of the same divine perfections;
but in respect of his office as Mediator, the Son is come to do
the will of the Father. In Christ there is neither male nor female
in respect of essence, nature and position; but as to office,
leadership and authority in the church and in the home, the
woman is in subjection and under the rule of the man (1 Tim.
2:11, 12).
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vv. 4-6. Interpreters rightly agree that this and the following
verses are to be interpreted in the light of the customs of
countries as long as the principles of the Scriptures are not
violated or compromised. In those Eastern countries it signified
either shame or subjection for a person to be ‘veiled.’ A woman
never appeared in public without a covering on her head and a
veil over her face. If she did, it was an act of rebellion against
authority and a demand for equality socially with men. This is
not true in our generation where being bare-headed speaks of
subjection and being covered betokens superiority and
dominion! For a man in Corinth to pray or worship with a
covering on his head would indicate that he recognized some
human head or authority other than Christ and would be
dishonoring to Christ, who is the only head of men. For a
woman in Corinth to take off her covering in prayer and worship
would indicate that she did not agree with her part in the Fall,
nor the authority of her husband over her, nor the
commandment of God to be in subjection. This would dishonor
her husband and would be as shameful as if she had shaved
her head. For her to appear in the dress and manner of her
superior would indicate her rebellion against God's order.
vv. 7, 8. The sexes should not attempt to change places. The

order in which God has placed persons is best, and to endeavor
to change it is to introduce confusion (Deut. 22:5). The woman
should keep to the rank God has chosen for her. She was made
out of man, made for man and made to be the glory of man. She
should always conduct herself according to this divine plan in
the home and in the church.
The man was first made and made head of the creation here
below, and therein he is the image or representative of God's
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dominion. The woman was made out of the man to be his

helpmeet, to be in subjection to him, and therein she is the glory
of her husband and his representative. A woman's attitude and
behavior are a reflection of her husband, either for glory or for
shame.
v. 9. Man was not created for woman, to be ruled by her nor for
her benefit, but woman was made for man's use, help and
comfort, and naturally made subject to him (Gen. 2:18, 22, 25;
Eph. 5:22-25).
v. 10. A woman should behave in such a way (in this case and
country the veil was considered the symbol of subjection) as to
show her subjection because of the presence of angels. Some
say these are the evil angels. The woman was first in the
transgression, being deceived by the evil angel, Lucifer (1 Tim.
2:14; 2 Cor. 11:3), and the presence of evil spirits among us
would capitalize on a woman's effort to again usurp authority.
Others say these are the elect angels who minister to and
among us (Heb. 1:14), who would be grieved.
vv. 11, 12. Nevertheless, lest this order of the sexes be carried
too far and men become overbearing, harsh and independent of
women, and women become slaves without spirit, lose their
spiritual interest and initiative and hesitate to witness, pray and
serve the Lord, Paul declares men and women need each other!
They were made to be a mutual comfort and blessing to one
another in the Lord (1 Peter 3:5-7). As woman was first formed
out of man, the man is ever since born of woman, nourished
and comforted by her.
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vv. 13-15. ‘Consult your own reason; listen to what nature

teaches. Should there not be a distinction kept up between the
sexes? The man - the leader, the provider, strong and
masculine; the woman – in subjection, feminine, with longer
hair, which is a natural sign of her character and person. But for
a man to dress or wear his hair as a woman is a token of
softness and effeminacy.’ It should be our concern in our
assemblies to break no rules of natural distinction.
v. 16. ‘Now if anyone is disposed to be contentious about this

matter, let him know that the apostles and all the churches hold
this position.’
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The Lord's table

In this passage, Paul rebukes the church for their conduct in

respect to the observance of the Lord's Table. We are told by
ancient writers that in some of the early churches observance of
the Lord's Table was preceded with a love feast which led to
some improper behavior.
v. 18. ‘In the matter I will deal with now, I do not praise you but
must condemn you; for when you meet together to observe this
ordinance, you are doing more harm than good. You are not
edifying and instructing; but rather you are indulging the flesh in
intemperance, causing division, factions and even heresies.’
v. 19. There will always be divisions, factions and heresies in

churches because Satan is always busy sowing tares, false
prophets and teachers are plentiful and human nature (being
weak and wicked) is easily led astray. These things do not come
forth by chance but through the providence of God, who allows
Satan to show himself and allows men to discover the evil of
their own hearts in order that those who are genuine (whose
doctrine and conduct are according to Scripture) might be
recognized plainly.
vv. 20, 21. ‘When you gather together for your love feasts and
so-called observance of the Lord's Supper, it is not the supper
instituted by our Lord that you observe.’ According to some
writers, as Christ did eat the Passover supper before the Lord's
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Supper, in an imitation of a sort, they would prepare lavish

meals at home and bring them to the meeting-place. Some had
much to eat, some had little or none, some even drank too
much wine and none of them shared with, or waited for others.
These love feasts turned into unlovely debaucheries.
v. 22. ‘Do you not have private homes in which to eat, drink and
indulge your appetites? Do you have contempt for the place
where the church meets? Do you have contempt for the poor
people of the church, who are not blessed as you are?’ It is a
good thing for a church to bring food, come together for
fellowship, equally sharing and waiting one for the other in
feasts of love and fellowship, but certainly not in conjunction
with the observance of the Lord's Table.
v. 23-26. Paul then sets forth the Lord's Table as it should be

observed by the Lord's church.
1. He tells how he came by the knowledge of it – by

revelation from Christ!
2. He sets forth the Author of it – the Lord Jesus
himself!
3. He gives the time of the institution – the same night
he was betrayed and arrested.
4. He lists the materials of the supper – bread and
wine (Luke 22:14-20). The bread represented his body,
broken, and the wine his blood, which was shed for us.
Nothing is said of the absurd doctrine of
transubstantiation. The bread and wine do not actually
become the body and blood of the Lord, but only
represent or symbolize his body and blood. ‘This do in
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remembrance of me,’ said our Lord, in order to keep

fresh in our minds and hearts his sacrifice for our sins
and his intercession now on our behalf. We not only
remember his death for us, but we ‘show,’ declare, or
proclaim his substitutionary work (1 Peter 1:18, 19).
5. It should be observed frequently, no time is
specified; but, ‘As often as you observe the table, you
remember and proclaim his death.’
v. 27-29. Whoever eats the Lord's Table in a way that is

unworthy of Christ may be said to be guilty of the body and
blood of Christ, insomuch as he violates this important
ordinance, despises the precious blood of Christ and treats
lightly the sufferings of our Lord. Let each person examine
himself concerning his own knowledge of Christ - who Christ is,
what Christ did, why Christ suffered and where Christ is now.
Let him determine his experience concerning repentance, faith
and love for the Redeemer; then let him eat. For an unworthy
person (not a believer) to come to the table, or for him to come
in an unworthy manner (as the Corinthians were doing), or to
come for an unworthy purpose is to bring God's wrath upon
himself. This is no ordinary supper, but a most holy time.
v. 30. Because of their unworthy treatment of the Lord's Table,

God had visited some of them with afflictions and even death.
vv. 31, 32. ‘If we will examine ourselves, as directed in the

above verses, confess our sins, condemn ourselves and look to
Christ alone for forgiveness through his blood, we will not come
under divine judgment (1 John 1:9; 2:1, 2). But when we are
under the trying hand of the Lord, let us be comforted to know
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that God deals with us as a Father disciplines, corrects and

instructs his children, so that we shall not finally be condemned
with the world of unbelievers.
vv. 33, 34. ‘When you gather together to observe the Lord's
Table, meet together as one body, wait for one another. If
anyone is hungry, let him eat at home.’ This is not a time to
satisfy fleshly appetites, but a time of worship and remembrance
of our Lord.
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The nature and use of spiritual gifts

v. 1. The church at Corinth evidently abounded in special, God-

given spiritual gifts, such as wisdom, knowledge, faith, healing,
miracles, prophecy, discerning of spirits, tongues and the
interpretation of tongues. Some were discouraged because they
did not have these gifts, others were elated and puffed up by
their offices and abilities, and some abused and misused them.
Paul writes concerning the Author of gifts, the excellency of
them and the nature and true use of them, and says, ‘I don't
want you to be misinformed about this matter.’
v. 2. ‘None of you has any reason to be proud or lifted up with

your knowledge and gifts. God found you in heathen idolatry; so
that, if you are favored with any spiritual wisdom or gift, it is
owing to his grace, not to your merit’ (l Cor. 4:6, 7). Let us
ascribe all to the free grace of God and be humble under a
sense of unworthiness.
v. 3. Every believer has the Holy Spirit, who regenerated us,

called us, sanctified us and who indwells us (Rom. 8:9; 1 Cor.
2:12). Whether we have unusual gifts or not, we have the Spirit
of God, evidenced by the fact that we acknowledge with our lips,
hearts and lives that Jesus Christ is King of kings and Lord of
lords. No man has this knowledge or confesses this truth except
under the power and influence of the Spirit of God (John 16:13,
15).
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v. 4. There are different gifts; none have all, but all have some
and, while we are not all alike, it is the same Holy Spirit who
gives gifts and graces as he pleases (vv.11, 18). Let those who
have much be humbled and let those who have little be thankful.
v. 5. There are different offices or ministries in the church. One

ministers as pastor, another as elder, another as deacon,
another in this or that capacity; but all serve the same great
Lord of the church. It is his church, his vineyard and his will that
we seek.
v. 6. There are different effects, workings, or accomplishments

(2 Cor. 2:14-16), but it is the same God who uses us, when he
will, where he will and in the way that he will.
v. 7. The gifts, offices and operations of the Spirit are not to

make gain of (like Simon Magus), nor to encourage pride and
envy, nor to cause division, but for the glory of God and the
profit and good of the whole church.
vv. 8-10. In these verses Paul identifies some of those spiritual

gifts.
1. ‘The word of wisdom’ – a knowledge of the

mysteries of the gospel and the ability to explain them. It
might also mean good judgment in decisions.
2. ‘The word of knowledge’ – a universal knowledge
of Scriptures wrapped up in the types, prophecies and
doctrines of the Word (1 Cor. 2:12, 13).
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3. ‘Faith’ – the faith of miracles, or faith in the divine

power and promises, whereby they are enabled to work
miracles.
4. ‘The gifts of healing’ – the healing of the sick, either
by laying on of hands, or anointing with oil, or with a
word.
5. ‘The working of miracles’ – power to give sight to
the blind, hearing to the deaf, or even to raise the dead.
6. ‘Prophecy’ – the ability to foretell future events or to
explain scripture.
7. ‘Discerning of spirits’ – power to distinguish
between true and false prophets, or to discern what is of
God and what is of Satan.
8. ‘Tongues’ – ability to speak the gospel in a
language they had not learned.
9. ‘Interpretation of tongues’ – when a discourse was
delivered in another language, some had the power to
interpret it to the people.
v. 11. These gifts and abilities are given by the Holy Spirit, not to
all believers, but one gift to this man, another gift to another
man, as the Holy Spirit pleases. He is sovereign in the
distribution of gifts and grace.
v. 12. The human body has many parts, such as hands, feet,
ears and eyes. As numerous and different as these members
are, they are, nevertheless, parts of the same body. They make
up one body. So it is with the church, the body of Christ.
v. 13. Whether we be Jews or Gentiles, bond or free, old or

young, male or female, every believer has been baptized into
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the body of Jesus Christ. Christ is the Head and we are his
body. We are all partakers of one spirit, one life, and one goal –
the exaltation and glory of Jesus Christ (Col. 1:16-18; 1 Cor.
10:17).
v. 14. ‘The body is not one member,’ however important, such

as the eye, the ear, or the arm. The body consists of many
members, different but necessary to form a complete body. So
the body of Christ is not one person nor one sort of person; but
there are many members, some in a high station, some low;
some of great gifts, some less; some Jew and some Gentile; but
all are one in Christ and all are related to, and needful of the
others.
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The body of Christ – the church

v. 15, 16. It appears from this statement that these special

spiritual gifts, offices and operations had caused divisions in the
church. Some of the members felt inferior, unnecessary and
slighted, because they were not gifted and did not have a
prominent ministry. Others who preached, taught, or were
especially gifted looked down upon those who did not have
certain gifts and abilities. This is unreasonable, says the
apostle, for the body is not made up of only one member, but
many members, all different but all performing their necessary
duties. The foot is not a hand and does not serve in the same
manner, but it is necessary to the body's function. The ear is not
an eye, but it is as necessary as the eye!
vv. 17. What if every believer were a preacher? There would be

no hearers! If every believer were an organist, there would be
no singers! If every believer were an elder, there would be no
custodian! If every believer were an overseer, there would be no
workers, no givers, no teachers, no children! If everyone were
young and zealous, there would be no patient counsel which
only experience and age can provide.
vv. 18-20. The infinitely wise God made the body of man and
put every member of man's body where it is, doing what it does
for the proper functioning of the body. So the Lord has put us,
as members, in his mystical body, the church, in such a place
and part as it pleased him. Every member ought to be content
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with his place, gift and usefulness because it is God's will for
him and because, without all of the necessary members, there
would be no body. Now we are different in parts, places, gifts
and service, but one body in Christ!
v. 21. The eye is vital to the body's well-being, but it cannot say
to the hand, ‘I have no need of you.' Nor can the head say to the
foot, 'Because you are a lowly member which does not speak,
reason, or hear, I do not need you.’ Every member is of use to
the whole body.
v. 22. Actually those parts of the body such as the liver,

intestines and stomach, which are not displayed, recognized, or
talked about, are as necessary to the body's life and usefulness
as any other part. Even so, all believers in the church, the
strong and the weak, the recognized and the unrecognized, the
leaders and the followers, are necessary (2 Cor. 12:9, 10).
v. 23. There are parts of the human body which are considered
less comely and less honorable, which we do not expose to the
public, but upon which we bestow honour and recognition, for
we clothe them carefully and attractively; and to us they are
important and beautiful as God's creation. So, in the church
body, let those who appear less honorable and less out-going
be clothed with love, grace and kindness.
v. 24. Our eyes, ears, hands and face have no need of special
adornment or attention, for they are constantly seen, honored
and cared for. But don't forget or neglect those other parts of the
body without which we have no life. God has composed the
church in such a way that all members are beneficial and
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necessary to the life of the church, and he bestows his honour

and glory to all equally (1 Cor. 1:26-29). He will humble the
gifted and lift up the lowly.
vv. 25-27. By ‘schism’ is meant division. Though members differ

in office, honour, gifts, personality, etc., yet all should have the
same care and love for each other as though they were of equal
importance, for, indeed, they are. When one member suffers, all
suffer with him; when one member is honored, all rejoice. As
with the human body, a broken arm is felt by the whole body.
We are members of the body of Christ, therefore we are one
body joined together. How can we not be affected by the pain or
rejoicing of a part of ourselves?
vv. 28-30. In his sovereign purpose God has given to the church
apostles, prophets, teachers, men and women with this gift and
that gift, with this ability and that ability. Are they all the same?
Are they all alike? No more than the human body can be all
eyes, or ears, or hands. There must be the presence of all
organs, faculties and members to make a human body; so there
must be many different members in the body of Christ.
v. 31. This verse must be joined with the first verse of chapter
13, so will be covered in the next lesson.
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The greatest of these is love

At the close of the last chapter Paul exhorted the Corinthians to

desire the best spiritual gifts for the glory of God, the preaching
of the gospel and the good of the whole church. But there is
something better than supernatural gifts! There is something to
be desired more than knowledge, unusual spiritual talents and
offices, and that is true, sincere, heart love to God and men.
v. 1. ‘If I could speak with the tongues or languages of every

nation on earth and express myself as the angels do, yet have
not that God-given (Rom. 5:5; 1 John 4:7, 8), heart-felt brotherly
love (a true root of love for men which flows from a true love for
God), I only make an irritating noise with my mouth, which will
be of no use to me or to others.’
v. 2. ‘If I had the gift of prophecy, whereby I could preach the

mysteries of scripture and even foretell the purpose of God in
reference to the future, and though I have a vast knowledge of
the most sublime and hidden things and a faith of miracles to
accomplish most unusual things (Matt. 17:20), if I have not this
brotherly love, I am nothing!’ I may be great in the eyes of men,
but in the account of God, l am nothing!
v. 3. ‘If I give away all my possessions to feed the poor.’ Why

would a man do this if he did not love the poor? He might, like
Ananias and Sapphira (Acts 5:1-5), or the Pharisee (Luke 18:11,
12), do it for praise and self-righteous purposes. If I give my
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body to be burned, or die as a martyr for the cause of orthodoxy

and religion, ‘it will all profit me nothing!’ No actions, no human
sacrifice and no human sufferings are sufficient to entitle any
soul to heaven. If I have not love for Christ and for men, all of
these gifts, offices and self-righteous efforts are vain and
useless! Love is the commandment of Christ (John 15:12). Love
is the evidence of salvation (John 13:35). Love is the fruit of the
indwelling spirit (Gal. 5:22). Love is so essential that, if a man
has everything else and has not love, he is nothing. Love is not
the prerogative of a few; it must be the possession of all.
v. 4. ‘Love suffers long,’ that is, it makes a man patient and

longsuffering with the faults of others. He is not easily offended
and given to wrath. Love is kind; tender and compassionate.
Love wishes to bestow the best that it can on the object of its
affection (Eph. 4:32). Love envieth not, or does not boil over
with jealousy, but is made happy by the prosperity and
happiness of others. Nothing is more adverse to love than envy.
Love vaunteth not itself; it is never proud, conceited, or
arrogant. What do we have to be conceited about? ‘Who
maketh thee to differ?’ (1 Cor. 4:7.) ‘Love is not puffed up!’
(Rom. 12:3, 10.)
v. 5. ‘Love is not rude and unmannerly.’ Pride, conceit and self-

righteousness beget rudeness, but love produces humility and
courtesy. ‘Love seeketh not her own way,’ rights and will (Phil.
2:3-8). ‘Love is not easily provoked.’ Love is not touchy,
resentful, easily offended. ‘Love thinketh no evil.’ It does not
carry about a suspicious nature looking for faults, but rather it
thinks the best of others.
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v. 6. ‘Love rejoices not in the fall and failure of others, but

rejoices in goodness and truth.’ Love is never glad when others
go wrong. What a man is, he wishes others to be. If he is evil,
he delights to point to evil in others.
v. 7. ‘Love beareth all things.’ The word is ‘Love covers with
silence all things’ (Prov. 10:12; 11:13; 17:9). ‘Love believeth all
things’ (James 3:14-18). It is better to believe the best of a
brother and be disappointed than to believe the worst and
destroy a friendship. ‘Love hopeth all things.’ What love cannot
see, it hopes for; it never gives up! ‘Love endureth all things.’ It
will endure trial, sorrow, sickness, disappointment, hurt feelings
and offence.
vv. 8, 9. ‘Love never fails.’ It will endure to the end. It never

ceases in this life nor in the life to come. It is of God, the gift of
God and the life of God in a man (Eccles. 3:14). Someday the
gifts of prophecy, tongues, healings and even knowledge shall
vanish away, for we only know in part and prophesy in part. So
much of divine mysteries and knowledge is unknown to us, but
love goes on in glory. The most knowledgeable and gifted man
is but a babe. But love is love and will grow, but not be
superseded.
vv. 10-12. When perfect knowledge of God, of Christ, and of the

mysteries of the kingdom of heaven shall be ours in heaven, our
imperfect knowledge, our weak faith, our so-called excellent
gifts and rare talents will appear to be but children's toys in the
sight of what we shall know and be.
‘When I reached manhood, I put away my childish toys,
thoughts and behavior;’ even so, when believers shall see
Christ and be like him (perfect, mature saints), tongues shall
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cease, prophecies shall fail, limited knowledge shall vanish

away.
v. 13. There are three main graces – faith, by which we look to

Christ, receive Christ and live upon him; hope, by which we wait
for the fulfillment of every promise in Christ; and love to God
and all men – yet love exceeds the others as to its duration and
use. Faith shall give way to sight, hope to reality, but love shall
only expand.
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Speaking in other languages

In this chapter the apostle writes concerning the right use of

spiritual gifts and prefers prophesying, or preaching, to every
other gift.
v. 1. ‘Follow after that love to God and toward your brethren

about which I have been speaking. Make love your aim, and at
the same time covet spiritual gifts.’ Because love has the pre-
eminence does not mean that we are to despise or neglect
these gifts (2 Tim. 1:6; 1 Tim. 4:13, 14). Of all the gifts, the gift
of preaching the word (the ability to open the Scriptures and the
gift to explain the Old Testament prophecies, promises and
types fulfilled in Christ) is of the greatest value to the church.
v. 2. The word ‘unknown’ is not in the original Scriptures. It has

been supplied by the translators. By a ‘tongue’ Paul means a
language not known or understood by most of the hearers.
Suppose a person has the gift to speak or preach in another
language (Acts 2:4-8) and, whether to show off his gift or for
whatever reason, he uses that language to speak to the
congregation. He speaks not to them, for they do not
understand him. God understands him, for he is the Author of all
languages. He may preach, under the influence of the Holy
Spirit, great and wonderful mysteries, but it is of no profit, for no
one understands him.
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v. 3. He who preaches to men the gospel of Christ in the

common language edifies men. There is an increase in
knowledge and understanding. He exhorts them to walk in faith,
obedience and holiness. He comforts the people of God who
are troubled and burdened. God gives a blessing through the
preached word, but the blessing cannot come through a
language not understood (Rom. 10:13-15; 1 John 5:20).
v. 4. He that speaks in a language not known by the hearers

may warm his own heart and bless his own soul (if he
understands what he is saying), but he that preaches in an
intelligible language and style is a blessing to all who hear him.
v. 5. Evidently all did not have this extraordinary gift of the Spirit
to speak in a language they never learned, and Paul says he
would be happy if they did have it. However, more than this, he
rather wished that they all had the ability to open and apply the
Scriptures to men's understanding; for he who preaches and
teaches the word of God in a man's own tongue is more useful
and important than the man who speaks in an unknown tongue,
unless he interprets what he says, that the people might be
edified.
v. 6. ‘Suppose I come to you speaking in a language you do not

understand. What good would it do you? Unless there is a
revelation of Christ to the heart, a knowledge of our sins, his
mercy and his will of redemption, a telling forth of his purpose in
Christ and the doctrines of grace, my ministry among you would
be fruitless.’ Men cannot believe what they do not hear.
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vv. 7-9. When a person plays a musical instrument, he must

play certain notes which are set in order according to a
prescribed time, or no one will know the song he is playing. The
trumpet was used by armies to sound charge or retreat. How
will the soldiers know whether to charge or to fall back if there is
no clear, understandable note sounded?
‘So it is with preaching or teaching. If you speak in a
language no one understands, he will not know what you are
saying. You will just be talking into the air.’
vv. 10, 11. The whole earth was originally of one language
(Gen. 11:1); but God gave them many languages (Gen. 11:7),
so that now there are many tongues and languages, and the
words in all languages are significant to those who understand
them.
Therefore, if the language is not known to both speaker and
hearer, they will be like foreigners to one another.
vv. l2. The Corinthians were very ambitious of spiritual gifts;

therefore, Paul advises them to concentrate on seeking those
gifts and the proper use of them so that the church may be
edified. ‘Seek to excel and abound in gifts for the glory of God
and the good of the church.’
v. 13. In 1 Corinthians 12:10 and 30 it appears that the gift to

speak in tongues and the gift to interpret were distinct. Evidently
a man could have one without the other. A man may be able to
preach in another language and yet not be capable of
translating it into the common language of the people.
Therefore, if one speaks in another language, let him pray for
the ability to interpret what he has said.
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vv. 14, 15. ‘If I pray in the assembly in an unknown language

(whether I understand, as some think, or do not understand, as
others think), my spirit (by the Holy Spirit within me) does truly
pray. But it bears no fruit and helps nobody if no one
understands me, nor does it edify me if I do not understand.
What is to be done then? Here is the reply: ‘I will pray with
the influence and aid of the Spirit of God, but I will also pray in a
language that I myself and others may understand what I say.’
The same thing is applicable to what we sing.
vv. 16, 17. ‘If you praise God and render thanks led by the Holy
Spirit, how can the man who does not understand what you are
saying worship with you and say ‘Amen’ to your prayer? You
give thanks and are blessed, but he is not edified.’
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Worship in an orderly fashion

vv. 18, 19. Paul lets them know that he did not despise the gift
of tongues, nor did he discourage them from desiring the gift nor
using it. He had this gift and used it in the many countries to
which he traveled and preached. He could speak in more
different languages than anyone, yet he says that he had rather
speak a few words to the congregation in a language they
understand than ten thousand words in a language no one
understands. If men understand our words, we can
communicate to them the doctrines of the gospel and the
mysteries of grace.
vv. 20. There are some things in which it is commendable to be

like little children. Children are usually tender-hearted, ready to
forgive, willing to be taught, free from pride and vain glory and
without guile and hypocrisy. ‘But in your thinking and judgment,
don't act like babies; act like mature men.’ His chief reference
here is to the way they were acting in this matter of gift,
behaving with childish vanity and immaturity!
v. 21. There is no reason to be over-excited about speaking the

word of God in other languages, for in Isaiah 28:11, 12 the Lord
says, ‘By men of strange languages and by lips of foreigners I
will speak to these people (in their own tongue – Acts 2:5-8) and
not even then will they listen to me.’ Men are not converted by
signs and wonders but by the Spirit and the word (Luke 16:29-
31).
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v. 22. The power of the apostles and other early preachers to

speak supernaturally in other languages is not a sign for
believers (who need no miracle to gain their attention or to
confirm their faith), but these gifts and miracles bore witness
before unbelievers that these men were sent from God and
preached a message from heaven (Heb. 2:3, 4; John 3:2).
Inspired preaching and teaching (interpreting the divine will and
purpose of God in Christ) serves to edify believers – not
unbelievers, who must first be regenerated and given ears to
hear.
v. 23. ‘If the church be assembled together and all of you are
speaking in whatever tongues and languages you are gifted to
speak and one comes in who is unlearned and untaught in the
things of the Spirit, he will think you are all crazy.’
vv. 24, 25. ‘But if you preach the word in the Spirit and with the
understanding, and people are present who are unbelievers, yet
who understand your words, it may be that they shall hear the
word of God, be convinced of sin, be brought to see the glorious
gospel of Christ and fall on their faces in worship and faith,
declaring that God is among you in very truth.’
vv. 26-35. ‘What then is the right and proper order of using
these gifts which you have? When you come together in the
assembly and different ones have different gifts and abilities,
how shall they all be used for the glory of God and the good of
the church? All things must be done for edification, instruction
and the good of all.’
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1. If men speak in another language, limit the

speakers to two or three, with each taking his turn while
another interprets what he says.
2. If there is no one present who can interpret what is
said, let the person keep silent in the assembly and
speak quietly to himself and God.
3. Let two or three preachers, who are gifted to teach
or preach, speak in the service while the rest pay
attention, weigh and discern what is said.
4. If a man is inspired of God to speak, if a message
is laid on his heart, then let him wait until the first one is
silent, or let the first one be silent and allow him to speak.
5. We are not to sing, preach, or pray all at the same
time, but one by one, to avoid confusion and disorder.
Men cannot learn or be comforted in disorder and
confusion.
6. The gifts, abilities and talents a man has are
subject to the man's wisdom and should be controlled by
him. God is not the author of confusion, but he is the
author of peace, order and wisdom. If a man cannot use
his gifts in a sane, orderly fashion for God's glory and the
good of all, it is a sign that the Spirit of God is not in him.
7. What has been said before does not apply to
women, for they are to keep silent in the assembly.
Women are not authorized to teach, preach, nor usurp
and exercise authority over the men in the church, if they
have a problem to be resolved or a question to be
answered, let them have it resolved by their husbands at
home (1 Tim. 2:11, 12). This is what the Old Testament
teaches also (Gen. 3:16).
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vv. 36-38. Here is a sharp rebuke to those in Corinth who

thought themselves wise, spiritually grown and beyond the
instructions of the apostle Paul. He asks, ‘Did the gospel
originate with you? Did the word of God come to you only?’
There were churches in Jerusalem and in other places before
there was a church at Corinth. ‘If one among you is lifted up with
pride and claims to be a prophet and spiritually wise, he must
acknowledge that I am an apostle and what I am writing to you
is the command of the Lord. But if any man refuses to own
these words to be the commandment of Christ, let him be
treated as an ignorant man, shunned and rejected.’
vv. 39, 40. ‘Wherefore, brethren, desire to preach and teach the
word. Do not despise nor forbid men to speak in other
languages if they are so gifted, but let all things be done
decently and in an orderly fashion.’
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The resurrection of the dead – I

In this chapter the apostle proves the resurrection of Christ and

with different arguments he establishes the resurrection of all
men. Evidently another problem that had risen in the church
was the denial by some of the resurrection (v. 12; 2 Tim. 2:17,
18). The doctrine of the resurrection is a fundamental article of
the gospel; without it we have no gospel (v.17; 2 Tim. 2:8).
Much of the wrath and persecution that came upon the apostles
from the Sadducees, the Jews, the philosophers and the
Gentiles was because they preached the resurrection (Acts
17:31, 32; 24:14, 15, 21).
v. 1. ‘Let me remind you, brethren (since it seems to have

escaped some of you), of the gospel which I preached unto you
when I first came among you. This is the gospel which you
received with faith and joy - the gospel in which and for which
most of you stand, though some of you have been seduced and
warped by false teachers’ (Gal. 1:6-9).
v. 2. ‘By believing and receiving the gospel of Christ, you are

saved. The gospel is the power of God unto salvation (Rom.
1:16; Mark 16:15, 16), but not unless you persevere (keep in
memory what I preached) and continue in the faith of the gospel
(Col. 1:21, 23; Heb. 3:6, 13, 14). Unless you continue in faith,
your profession (your so-called faith) is all in vain’ (1 John 2:19).
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vv. 3, 4. ‘I delivered (or preached) unto you what I received from

our Lord himself (Gal. 1:11, 12), how that Christ, the Messiah,
the Anointed One, died that he might satisfy divine justice for
our sins (Rom. 3:25, 26; Isa. 53:4-6), was buried and rose again
the third day, and all of his work on our behalf was according to
the Old Testament Scriptures. Every promise, prophecy and
type recorded in the Law and the Prophets concerning the
Messiah had its fulfillment in Jesus of Nazareth (Luke 24:27, 44,
45). The Old Testament contained the New Testament in picture
and prophecy, and the New Testament is the Old Testament
fully and plainly revealed (Acts 10:43).
vv. 5-7. In these verses Paul calls forth the eye-witnesses of the
resurrected Lord. The Scriptures say, ‘In the mouth of two or
three witnesses shall every word be established’ (2 Cor. 13:1).
The Lord appeared to Simon Peter, then to the Twelve. (Though
Judas was dead, they went by their original name, the Twelve -
John 20:24.) Later Christ showed himself to more than five
hundred brethren at one time (Matt. 28:16, 17). ‘Most of these
people who saw him are still alive,’ Paul said, ‘but some are
dead,’ for this epistle was written twenty-six years later. He
appeared to James and then again to all the disciples when he
was taken up into heaven (Acts 1:1-3, 9, 10).
v. 8. The last appearance of the risen Lord was to Paul (Acts

9:3, 4). To be an apostle one must have been an eyewitness of
the glory of Christ and must have received his gospel directly
from Christ. Paul had both credentials. His revelation of Christ
came after the others (after Christ had risen and ascended) as
an abortive birth or one born at the wrong time. His sight of
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Christ was not according to the pattern established with the

other apostles.
v. 9. ‘I am the least of the apostles,’ not in office, dignity, gifts, or

labour, but deserving the least esteem because he had not
stood with the others in the early days but was (with the
Pharisees) a persecutor of the name of Christ and the people of
God (Acts 9:1-3).
v. 10. ‘By the unmerited favour and blessings of God, I am what

I am.’ Paul defends his authority and magnifies his office by
declaring that these gifts and grace bestowed on him were not
fruitless and in vain, for he labored more abundantly and had
more success than any of the others. Yet he is careful to ascribe
nothing to himself but all to the grace of God, which enabled him
both to believe and to serve God (l Cor. 4:7; John 3:26, 27).
v. 11. Therefore, it matters not whether they heard those who

saw Christ first or Paul, who saw him last. The subject matter of
their ministry was the same – namely, the incarnate, suffering,
risen Redeemer. Christ, not the preacher, is the object of saving
faith.
v. 12. If both the Old Testament and the New Testament declare
his resurrection, if the apostles (who were eye-witnesses of his
resurrection) preach the resurrection, if the gospel declares the
absolute necessity of Christ's resurrection, how is it that some
among you say there is no resurrection of the dead? This is an
absolute denial of the Scriptures, the gospel and the word of
Christ's apostles.
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vv. 13-19. Then follow several severe consequences of such

teaching:
1. ‘If there is no resurrection of the dead, then Christ

is not risen.’ Christ became a man, died in the flesh and
was buried. If men do not live again, then he is not alive.
2. ‘If Christ be not risen, all of our preaching is in vain
and amounts to nothing, and your faith in God is devoid
of truth and will profit you nothing.’
3. ‘We apostles and preachers have misrepresented
God, for we have testified of God that he raised Christ
from the dead, whom he did not raise, if the dead rise
not’ (Acts 2:23, 24, 32).
4. He repeats for emphasis, ‘If the dead are not
raised, then Christ is not raised.’ He is still in the tomb
and proved to be an impostor.
5. ‘Your object of faith, Christ, is not raised; therefore,
your faith is worthless, you are not saved, you know not
God, you have no mediator, and you are still in a state of
unregeneracy and guilt.’
6. ‘Those of your number who have died believing in
Christ and trusting him to save them are perished and
eternally lost.’
7. The fashion of this world fades and believers in
Christ are persecuted, hated and cast down. Our hope is
not in this world but in the world to come. If these
promises are not true, our hopes are in vain and we are
the most miserable and frustrated of all men.
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The resurrection of the dead – II

v. 20. The first-fruits were what first sprang out of the earth,
were soonest ripe, were reaped first, gathered in and offered to
the Lord (Deut. 26:1-3). So Christ first rose from the dead,
ascended to heaven and presented himself to God as the
representative of his people. There were others who were
raised from the dead before him, but Christ was the first to be
raised to immortal life. All of these others died again. He is the
first-born from the dead, that in all things he might have the pre-
eminence (Col. 1:18). Our resurrection is secured by him, our
Representative (John 14:19).
vv. 21, 22. The first man, Adam, was the representative, the
covenant and federal head of all men. We all lived in him and
died in him when he sinned (Rom. 5:12). Sin, disease, physical
death and eternal death came upon us through Adam's
disobedience. So Christ is the Representative, the covenant and
federal Head of the elect, and because he became a man,
obeyed God's law perfectly, died for our sins and rose again, in
him we have righteousness, redemption and eternal life (Rom.
5:17-19). All who are ‘in Adam’ die; all who are ‘in Christ’ (by
grace, divine purpose and faith) shall live.
v. 23. God has appointed the order of the resurrection of his

people. Christ is the first-fruits of this harvest, rising from the
dead to die no more. Afterwards, at his second coming, all
believers shall rise together (1 Thess. 4:13-17; 1 John 3:2).
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v. 24. ‘Then cometh the end’ - that is, the accomplishment,

completion and perfection of all things: the end of the world as it
now is; the end of all evil power, authority and activity; the end
of all earthly rule, authority and divisions, such as nations,
families and races; the end of all ecclesiastical rule, authority
and power. There will be no more prophets, apostles, bishops
and pastors and teachers. But the mediatorial kingdom of Christ
is referred to here mainly. The grand design of the Father in
creation, providence and salvation is to have a new heaven and
a new earth, wherein dwells righteousness, populated by a holy
people perfectly conformed to the likeness of his Son. This he
gave to Christ, in the eternal council and covenant, to
accomplish, to perfect and to deliver to him at the end (Luke
22:37; John 17:4; 6:38, 39).
vv. 25, 26. The Lord God has decreed that Christ should (as
Prophet, Priest and King) reign over his people, over all flesh
(John 17:2), over all things (Matt. 28:18; Col. 1:16-18; Ps.
110:1), until every contrary creature, word, thought and
imagination are conquered. The last enemy to be destroyed will
be death, for we shall rise to die no more.
v. 27. Paul refers to Psalm 8:4-6, and according to Hebrews 2:6-

9, this is Christ. But the apostle adds that when God said, ‘All
things are put under his feet,’ the Father is not included!
v. 28. When all is accomplished, God's design in redemption is

complete and all evil is cast out, then nothing shall appear but
the essential kingdom of God, the power by which the Father,
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Son and Holy Spirit (three persons though but one God) shall
reign.
v. 29. The apostle returns to his subject, the resurrection of the

dead. ‘If the dead are not raised, then why do we submit to
believers' baptism, which declares that we died with Christ, are
buried and are risen with Christ?’ This is a meaningless
ordinance if there is no resurrection.
vv. 30-32. ‘For that matter, why do we expose ourselves to

ridicule, suffering and even death if we entertain no hope of
eternal life? If there is no resurrection, we would not only be of
all men most miserable but also most stupid. I face death every
day. If the dead rise not, what advantage do I have? If we have
no hope of resurrection, let us live as the heathen live.’
v. 33. ‘Do not be deceived by those who deny the resurrection

and by such denial argue for a sinful course of life. If you listen
to these people and are influenced by them, you will be
corrupted, for evil companions, associations and communion
have a bad influence on the lives and practices even of good
men.’
v. 34. ‘Awake from this condition of sleep and carelessness.

Awake to truth, righteousness and godliness. Don't be deceived
by the false teachers who deny the resurrection, for there are
some among you who have not a true knowledge of God, the
gospel of Christ and the hope of eternal life. I say this to your
shame.’
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The resurrection of the dead – III

v. 35. There were some who denied the resurrection of the dead
(v.12). The question is presented: ‘How shall dead bodies be
raised which have been in the earth so many years?’ They have
been reduced to dust, and this dust has undergone a thousand
changes. With what bodies do they come out of their graves?
Will they be the same bodies?
v. 36. Paul does not answer in anger nor call them fools in
violation of Matthew 5:22, but he calls them foolish people who
claim to be wise in the Scriptures and yet are ignorant of the
power and ways of God (Gal. 3:1). He takes them to the farmer
to learn the answer to these questions. When the farmer sows
grain (whether wheat or corn), it must be put into the ground
before it produces a stalk of fruit. The seed, being buried in the
earth, corrupts, rots and dies; and in time it rises up as stalk,
blade and full ear. This shows that the decaying of the body by
death is not an objection to the resurrection, but really
necessary to its resurrection. If God is able to quicken a grain of
corn that is entirely dead and rotten, why should it be thought
incredible that God should quicken dead bodies?
v. 37. The farmer does not take a full stalk of corn with full blade
and ear and plant it in the earth; he only plants the bare grain. In
other words, that which we plant is not the finished product but
only bare grain. When a believer rises from the grave, it will be,
in a sense, the same body but with infinite glories and
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excellencies, as the new stalk of corn is so much greater than

the bare seed which was sown!
v. 38. God gives to the seed the kind of body which pleases
him; yet none can deny that the body of corn or wheat which
comes up is from the seed sown, though with a different body in
respect to quality, beauty and usefulness. It is not the farmer,
nor the sun, nor the rain, but God, by his power and
sovereignty, who gives the seed a new and glorious body. So
the resurrection of the dead is God's work. All the glory in which
our bodies shall rise springs from his free grace and is
bestowed on the same person who is buried in the grave.
v. 39. Paul is showing in these next verses that, though God will
raise our bodies from the grave with flesh and bones, we shall
rise with qualities and conditions much different from the flesh
and bones which we now know. There is now a difference in
flesh. All flesh, as we know it, is not the same. Humans, beasts,
birds and fish are all flesh, yet not the same.
vv. 40, 41. ‘There are celestial bodies’ (such as the sun, moon
and stars) ‘and terrestrial bodies’ (men, beasts, birds and other
elements). The celestial is greater than the terrestrial. Even in
the celestial bodies, the sun has a greater glory than the moon,
and the moon greater than the stars. He is not saying that there
will be a difference in the risen bodies among themselves, but
he is only stressing the great difference in what we shall be
compared to what we are now!
vv. 42-44. ‘So is the resurrection of the dead.’ The resurrection

of the dead will be in real flesh, in our own flesh as to substance
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(the way we know it now), but as to its qualities, as different as

human flesh from fish flesh! Our vile bodies shall be fashioned
like unto Christ's glorious body (Phil. 3:21, John 3:1, 2; Luke
24:36-43).
1. Our bodies are buried in corruption, sickness and

disease and are subject to decay and putrefaction, but
when we are raised from the dead, our new bodies will
be immortal, no longer subject to disease, decay, nor
corruption.
2. We are buried in dishonor and shame. We were
conceived in sin, shapen in iniquity, brought forth from
the womb speaking lies. Our whole existence from birth
to death (in thought, word and deed) is sinful, shameful
and dishonorable (Isa. 1:5, 6; Rom. 3:10-18). We shall be
raised in glory – in perfect beauty and comeliness,
physically and spiritually. There will be no cause for
shame in any way (Gen. 2:25).
3. We are buried in weakness. We come into the
world in great weakness. What is weaker than a new-
born babe? When we become adults, we are weak
before disease and injury. We are weak and frail and
subject to thirst, hunger, weariness and finally death. We
are weak before Satan, the world and our own passions
(Gal. 5:17; Rom. 7:24). We shall be raised in power! We
are raised by the power of God but with great power in
ourselves. We shall no longer be subject to these
enemies of the flesh, no longer dependent on food, nor
subject to evil (which shall be no more). We shall know
weariness no more; we shall know as we have been
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known (1 Cor. 13:12). We shall be raised in spiritual,

physical and mental power.
4. We are buried a natural (physical) body. We shall
be raised a spiritual (supernatural) body. Now we have a
body generated from another body, supported by food,
water, breath and sleep. We are limited to time, places
and information. When we are raised, our bodies will be
as the body of Christ is now, not subject to nor
dependent on these things. Our bodies shall be beautiful,
incorruptible, free from infirmities, not subject to hunger,
thirst or injuries, not needing meat, drink, clothes, nor
marriage, but bodies which perfectly obey – the soul
made perfect.
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The resurrection of the dead – IV

In the preceding verse Paul says that our resurrected bodies will
be spiritual bodies. As we now bear the image of the first man,
Adam (from whom we descended), having a natural body like
his, so we shall one day bear the image of the second man, the
Lord Jesus, having a spiritual body like his!
v. 45. Adam was the first man made, the parent, head and
representative of all his posterity. Adam had a body which was
animated by the soul, which was supported by eating, drinking,
sleeping and which was capable of dying. The last Adam is the
Lord Jesus Christ, called Adam because he is really and truly
man. He was raised from the dead with a spiritual body - not
that it was changed into a spirit, for it still remained flesh and
bones (Luke 24:36-40); but it was no longer supported in an
animal way nor subject to the weaknesses of animal bodies. It is
called ‘a quickening spirit’ because it has life itself, and he is
called a quickening spirit because he gives life (John 14:19).
vv. 46, 47. It is not the spiritual life which came first, but the
physical and then the spiritual. The first man was formed out of
the earth (Gen. 2:7), and the word there signifies red earth. He
had an earthy constitution, like the earth out of which he was
taken, and he was doomed to return to it. The second man is
the Lord from heaven, in distinction from the first man, who was
of the earth. Though he was formed in the womb of the virgin,
was flesh of her flesh and was supported by earthly means, yet
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he was conceived by the Holy Spirit and is very God of very

God.
vv. 48, 49. As was Adam's body, so are the bodies of those who
descend from Adam. They are houses of clay which rise out of
the earth, are maintained by the things of earth and will return to
the earth. As in Christ's spiritual body after his resurrection (in
which he now lives in heaven and in which he will come again),
so will be the resurrected bodies of all (Acts 1:9-11; 1 John 3:2).
As we have borne the frailty and mortality of our representative,
Adam, a body subject to sin, infirmity and death, so we shall one
day bear the image of our representative, Christ Jesus, a
spiritual body created in righteousness and true holiness (Rom.
5:l 7-19).
v. 50. ‘Flesh and blood’ here signifies our bodies in their present
state. These cannot inherit the kingdom of God; they are
corrupt, subject to disease, supported corrupt by things and
dying. We must be changed; we must put on incorruption and
immortality and be raised a spiritual body.
v. 51. Someone may say, ‘But there will be many saints alive on
earth in natural bodies, when Christ returns, who shall not be
buried in the common way.’ That is true, but they must be
changed. Their natural bodies must be turned into spiritual
bodies.
v. 52. This change will take place in a sudden moment. When

the trumpet sounds, when Christ returns, when the dead are
raised incorruptible, immortal and made like Christ, those who
are alive shall also be changed (1 Thess. 4:16-18).
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v. 53. God has decreed, and heaven requires, that our bodies
be changed from their present state of mortality and corruption
to immortality and incorruption before we can enter into eternal
glory.
v. 54. This quotation is from Isaiah 25:8. Christ (by his

obedience, death and resurrection) has obtained a full victory
for all his elect over sin, the curse and condemnation of the law,
death, the grave judgment and hell. So when this glorious
change takes place at his coming, this promise shall become a
reality. He will swallow up all death in victory.
v. 55. The reference may be to a bee or a wasp which, having

lost its sting, can do no more harm and is no longer feared.
When believers arise from the grave, they shall fear the sting of
death no more – it is gone. The grave gets its victory over all
men, for we shall all lie there one day. But in that resurrection
morning, when death is swallowed up in victory, we may
reasonably ask, ‘Now, grave, where is your boasted victory?’
v. 56. Death has a sting and it is sin, which is the cause of death
(Rom. 5:12). If it were not for sin, death would have no power
over us. Sin gives death power over us. The strength of sin is
the law of God, without which there would be no sin. Sin is the
transgression of the law. It is the law which binds sin upon us,
pronounces us guilty and condemns us to death (Rom. 3:19;
Gal. 3:10).
v. 57. ‘Thanks be unto God, who has given us the victory,’ over
the law by answering in perfect obedience all of its demands,
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and over death and the grave by dying and rising again. He
lives for evermore; and because we are one in him and with him
by God's sovereign mercy and grace, we shall never die (Rom.
8:33-39).
v. 58. ‘Therefore, my beloved brethren, because we have such

a blessed and certain hope of resurrection, victory over death
and the grave and perfect conformity to the image of Christ
Jesus, let us be steadfast and unmovable in the doctrines of the
gospel, in our walk with Christ, in the preaching of the gospel
and in encouraging one another; for your faith, labour and hope
are certainly not in vain.’
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Collections, courage and comfort

This chapter concludes the epistle with some directions

concerning a collection for the poor believers, with a word about
his intentions to visit them again and with exhortations to
watchfulness, courage and love.
v. 1. ‘Now concerning offerings and collections of money which

are to be given by believers for the support of ministers, for the
preaching of the gospel here and in other lands, for the relief of
the poor, for widows and for orphans: you are to do the same as
I have instructed the churches of Galatia to do.’ The Lord's
people are generous, sharing with others what God has given to
them (Acts 4:34, 35; 2 Cor. 8:7-9; 9:6, 7).
v. 2. It is plain from this and other scriptures that the early

churches assembled on the first day of the week (John 20:19;
Acts 20:7). When they assembled on this day, offerings were to
be received.
1. The persons giving – everyone.

2. The spirit of the gift – willingly (2 Cor. 8:12; 9:7).
3. The amount given – to be based on what a man
has and in proportion to his blessings (2 Cor. 8:12, 13).
Paul did not want to take up any collections when he
visited them lest people accuse him of covetousness.
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‘When I arrive, I will send those whom you approve to

Jerusalem to carry your gifts of love, and if it seems wise for me
to go with them, I shall do so. I intend to pass through
Macedonia, and it may be that I will spend the winter with you
that you may provide the things necessary for my journey.’
The apostle is careful to base all of his journeys and his work
on the will and providence of God. ‘I will visit you, I will tarry with
you, if the Lord permits’ (James 4:13-15). We desire only that
which is agreeable to the will of God.
vv. 8, 9. Pentecost was the Feast of Harvest observed fifty days

from the Passover. It is mentioned by the apostle, not as a feast
that believers observed (for Christ fulfilled all those) but to point
out the time he would stay in Ephesus. He desired to be in
Jerusalem for Pentecost, not to keep it, but to preach the gospel
to the many Jews from everywhere who would be there (Acts
20:16). ‘I will remain this time in Ephesus, for God has opened
to me here a great and effectual door.’ By God's grace, Paul's
ministry at Ephesus brought many to faith in Christ. ‘I have
many enemies here,’ as there always are where the gospel is
preached.
vv. 10, 11. ‘If Timothy comes to Corinth (1 Cor. 4:17), see that
you put him at ease, receive him well and care for him properly,
for he is a minister of the gospel and engaged in the same work
of the Lord that I am.’ Paul always showed a deep love and
concern for other preachers and a strong interest in their work.
He told Philemon to receive Onesimus as he would receive Paul
(Philem. 17).
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v. 12. Apollos was known to them and had preached among

them (Acts 18:24-28). He is mentioned in 1 Corinthians 3:4-6,
and some think he left because of the divisions. Paul wanted
him to go back and preach at Corinth, but he did not feel led to
go at this time. However, he would come when he had
opportunity.
vv. 13, 14. ‘Watch ye.’ Be on guard against false doctrines and
false teachers, set a watch on your hearts, tongues, actions and
entire conduct, watch over one another to encourage, edify and
comfort. ‘Stand fast in the faith,’ do not depart from the grace of
faith (Heb. 3:12; 10:38, 39) or from the doctrine of faith (1 Cor.
15:1, 2). ‘Quit you like men, be strong,’ or behave like mature
men, not like children whom the least opposition will terrify and
throw down, but be courageous in the face of adversity. ‘Let all
things be done with charity.’ Let all things be done in true love to
God and others, motivated by God's love for us (Eph. 4:32; 2
Cor. 5:14).
vv. 15, 16. ‘Brethren, you know that Stephanas and his
household were the first converts in your country (1 Cor. 1:16)
and that they consecrated and devoted themselves to the
service of God's people. I exhort you to respect such leaders,
submit to them and follow their example, as well as everyone
else who co-operates with us and labors in the gospel’ (Heb.
13:7, 17).
vv. 17, 18. It seems that the church had sent these men to
Ephesus to visit Paul, to acquaint him with the state of the
church and to encourage him. He said that their visit made up
for his absence from them and refreshed his spirit as well as
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theirs. Such men are to be appreciated, acknowledged and

honored.
v. 19. This verse carries greetings to the church at Corinth from

the churches in Asia and from Aquila and Priscilla and the
church which met in their house. Aquila was a Jew of Pontus
and Priscilla was his wife (Acts 18:2, 3).
v. 20. ‘Salute one another with a sincere kiss of love and

friendship.’ It is a holy kiss denoting true and pure motives
(Rom. 16:16; 2 Cor. 13:12).
v. 21. Some think that Paul had someone write for him, but to
prevent counterfeits, and that the church might be assured this
was from him, he wrote his salutation with his own hand.
v. 22. If any man does not love our Lord Jesus Christ, he shall
be (anathema) accursed. Our Lord shall come! (Maranatha)
vv. 23, 24. ‘The grace, favour and spiritual blessings of our Lord
Jesus Christ be with you. I love you all in Christ and for Christ's
sake!’
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2 Corinthians
A Work
of
Henry Mahan
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Comforted to comfort
It is evident from the salutation that the apostle Paul is the

author of this epistle and that it was written to the church at
Corinth, probably from Philippi, a city of Macedonia, a year or so
after the first epistle. In this epistle Paul defends his office and
gospel against false teachers, urges the church to comfort and
restore the fallen brother, writes of the true glory of God and
reconciliation to God which is only seen in and accomplished by
Christ Jesus, tells of his sufferings and afflictions in the service
of Christ and gives perhaps the fullest instructions concerning
collections, offerings and giving to be found the New Testament.
v. 1. Paul identifies himself by name and office. His salutation is

much the same as is found in other epistles and reveals that the
true servants of Christ are not fond of fancy titles, before or after
their names, and they ascribe their offices and authority to the
will and call of God. God put Paul in the ministry and gave him
his gifts (1 Tim. 1:12-14). In humility (characteristic of Paul) he
includes young Timothy in this greeting, calling him ‘our brother’
in the grace of God and the ministry of the gospel. The epistle is
addressed to the church at Corinth and to all believers in that
region.
v. 2. ‘Grace be to you and peace from God our Father, and from
the Lord Jesus Christ.’ Paul prays for an increase of grace, for
every grace is imperfect in us, and those who have the most
stand in need of more (2 Peter 3:18; 1 Peter 1:1-3). By ‘peace’
is meant peace with God through Christ, peace and
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contentment in our own hearts and peace among believers and
with all men. The Father is the giver and Christ is the fountain of
all grace and peace in this life and throughout eternity.
v. 3. The word ‘blessed’ means to praise, to thank, to speak of

in the highest adoration and to give all glory to our eternal God.
He is described as ‘the Father of our Lord Jesus Christ,’ not by
creation, as angels and men, nor by adoption as believers, but
by eternal generation, having the same nature with him and
equal to him in perfection, power and glory (John 1:1-3). The
title ‘Father’ denotes his covenant relation to the Mediator and
his seed (Gal. 3:16). He is called ‘the Father of mercies’ even as
life, love, light and all mercies are from God (Micah 7:18),
physical, material and spiritual! And he is called ‘the God of all
comfort.’ There is no comfort nor rest except from him and in
him. Whatever comfort believers enjoy, they have from the
Father, who is their covenant God, through Christ, who is their
Redeemer and Mediator and by the Holy Spirit, who is called
the Comforter.
v. 4. Two things are evident from this verse.
1. The apostle attributed all comfort, strength and

grace; which he experienced in trials and tribulations, to
God (Heb. 13:5, 6) as the fountain of mercies.
2. The gifts, grace and comforts which God bestows
upon us are not merely for our own use, but in order that
we may help and comfort others by the comfort we have
from our Lord.
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v. 5. ‘The sufferings of Christ’ are not those which he suffered

himself in our stead, but the persecution, afflictions and trials
which ministers and believers endure on earth because of the
gospel and opposition from men (2 Cor. 4:7-10). Christ called
Saul's persecution of believers a persecuting of himself (Acts
9:4; Matt. 25-40). God multiplies his comfort in Christ according
to the measure of his trials. As our afflictions increase, so do our
comforts in order that we may comfort others and not be
overwhelmed with grief.
v. 6. The afflictions and comfort, the sufferings and blessings of

the apostles and other ministers of the gospel were all for the
good of believers, who saw their boldness, submission and
courage in trial, heard their comforting words (Phil. 1:13, 14)
and were encouraged to endure with faith the same trials. The
spirit and attitude we exhibit both in trial and comfort have a
great and lasting effect upon those to whom we minister the
word (Phil. 4:11-13; 2 Cor. 4:15-18). God uses men as
ambassadors and examples (1 Cor. 10:11; 1 Peter 5:3).
v. 7. ‘Our hope for you’ – that is, ‘our confident expectation the
good work of God in regeneration, sanctification and in Christ,
which is begun in your souls, will be carried on and perfected.
You will continue in the faith and not be moved away from your
profession of Christ by the afflictions and trials which you see in
us and experience yourselves. Just as you share and are
partners in our sufferings, you share and are partners in our
comfort.’
vv. 8, 9. We are not sure about the troubles Paul refers to in this
verse but, whatever they were, he says they were so great he
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despaired even of life, for these trials were above his natural
strength to bear them. It was his opinion that he would die, but
God brought him to this extreme condition that he might lay
aside all trust and confidence in human strength, wisdom and
power to survive and be encouraged to trust in God alone, who
raised the dead. If he is able to raise the dead, so he is able to
deliver us at all times. Abraham believed this (Heb. 11:17-19).
v. 10. The Lord in mercy delivered us from this heavy affliction

and, knowing that we are continually exposed to danger and
death, he will continue to preserve and protect us! All three
tenses - past, present and future - are mentioned, which shows
Paul's confidence in God's goodness in delivering of troubles for
his glory and our good. This confidence can also apply to our
redemption. We have been saved (Eph. 2:8, 9), we are being
saved (l Cor. 1:18), and our salvation is nearer than when we
believed (Rom. 13:11).
v. 11. Faith in God's purpose, power and sovereignty ought not

to discourage prayer, the use of means, nor intercession for one
another (James 4:2; Matt. 7:7, 8). ‘You prayed for us and God
was pleased to deliver us. Therefore, for this gift bestowed upon
us by the means of many praying, many ought also to give
thanks to God on our behalf.’ We ought to pray for those in
distress, but we ought also to give thanks when prayers are
heard.
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All God's promises in Christ are yes

In the First Epistle to the Corinthians (1 Cor. 16:1-7), Paul

indicated that he would stop in Corinth on his way to Macedonia
and, after he had finished his business in Macedonia, he would
come back to Corinth and spend a long time with them.
Although these were his plans, the Lord ordered otherwise and
Paul did not visit them. This change of plans caused many
problems. Some accused Paul of levity, unfaithfulness, going
back on his word and several other things. The enemies of Paul
and the false teachers tried to capitalize on this and destroy
Paul's influence with the Corinthian church.
v. 12. Paul answers the charge that he had falsified his word in
not coming to Corinth as he had promised, by appealing to his
own conscience, integrity in the faith and sincerity towards the
glory of God and his church. ‘I rejoice to inform you and all
others that my conscience and conduct, my heart and mouth
behave together in simplicity (not double-mindedness) and
Godly sincerity (as opposed to hypocrisy); not with fleshly
wisdom (craftiness to accomplish selfish ends) but by the grace
of God dwelling in me, I have acted in the world and especially
towards you in sincerity and truth.’
v. 13. ‘There is no double meaning to what we say or write. The

things which I write are what you know and must acknowledge
to be truth (1 Thess. 2:13; 2 Peter 1:20, 21). I hope you will
acknowledge them to be true to the end of your lives.’
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v. 14. ‘In part’ may refer to persons or things. ‘A part of you have
owned us to be sincere ministers of God and have rejoiced and
blessed God that you heard us, though others of you have
abused us.’ Or, ‘You have in part (at one time) owned us and
had cause to thank God for us. When the Lord Jesus shall come
to judge the world in righteousness, I shall rejoice that my labour
among you has not been in vain.’ What a blessing when
ministers and people rejoice in each other here, and their joy
shall be complete in that day!
vv. 15, 16. ‘Therefore, being persuaded of your affection for me

and my rejoicing in you and your love for Christ, I fully intended
and promised to come to visit you on the way to Macedonia.
The benefit you received from my first visit was to hear the
gospel and be converted to Christ, so a second benefit would be
your edification and growth in grace! I planned to visit you on
the way to Macedonia and on my return, and to have you help
me on my way to Judea.’ Yet, for some reason, Paul changed
his plans. He deals with the matter further in verse 23 and
chapter 2:1-3.
v. 17. ‘When I originally planned to come to you and put it in

writing, did I do it lightly and carelessly, with no regard to God's
will and your good? Did I not say, ‘If the Lord permit?’ (l Cor.
16:6, 7.) Do I purpose according to the flesh? Do I consult my
own interest and advantage? Do I say, ‘Yes,’ when I may mean,
‘No?’ Do my lips say one thing and my heart another?’
vv. 18, 19. The false teachers and enemies of grace had
suggested that since Paul had not kept his word in coming to
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them as he promised, then he was not to be depended upon in

his ministry. Paul declares that as God was true to his promises,
so he had taught Paul to be true to his words to them. He calls
the Lord to be his witness that his words preached among them
and his personal words to them were true, honest and sincere -
not ‘yes’ and ‘no.’ ‘Our intentions and plans are subject to the
will and providence of the Lord; his promises in Christ are not
subject to change (Mal. 3:6; Rom. 11:29). For the eternal Son of
God, Jesus Christ our Surety, Redeemer, Mediator, Prophet,
Priest and King, whom we preached to you and in whom we
have life through his person and work, is not ‘yes’ and ‘no,’ but
all of God's promises in him are ‘yes’!'
v. 20. God has made many promises to believers. These

promises are all in Christ, since only he existed when they were
made and since he has fulfilled all conditions by his obedience
and death. Therefore, these promises are all ‘yes’ and in him
‘amen’ or ‘so be it.’ ‘Christ fulfilling, our preaching and your
believing are all for the glory of God’ (Eph. 1:6, 12).
vv. 21, 22. Now it is God who chose us in Christ, redeemed us

in Christ, called us in Christ and secures us for ever together in
Christ. It is God who anoints us with his spirit and presence in
regeneration and in ministerial gifts. It is God who has owned us
as his own, putting his seal upon us (Phil. 1:6). It is God who
has given us the Holy Spirit himself as an earnest or pledge of
the heavenly inheritance (2 Cor. 5:5; Eph. 1:13, 14).
v. 23. Paul gives a hint as to the reason why he did not come to
visit them. ‘I call upon God as my soul's witness; it was to avoid
hurting you that I refrained from coming to Corinth. With all the
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disorders among you, I would have had to come with the rod of
correction. I am hoping for a reformation among you that when I
do come, it may be with joy.’
v. 24. ‘Not that I have dominion over you or your faith; Christ is
the author and object of faith.’ The minister can neither give faith
nor sustain it. We are but helpers, or means and instruments,
which God uses to preach the gospel and to instruct believers (1
John 1:3, 4; 1 Cor. 3:5-9).
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Who is sufficient for these things?

In the early verses of this chapter the apostle gives a reason

why he did not come to Corinth as was expected. He was
unwilling to grieve them or be grieved by them. He preferred to
have a cheerful visit to them, and this would have been
impossible with the divisions, disorders and unjudged sin among
them. He desired to have his instructions, which were given in
the first epistle, carried out so that his next visit might be to
teach and not to bear the rod.
vv. 1, 2. Paul made up his mind that he would not go to Corinth

in sorrow and heaviness, rebuking and censuring them for their
disorders. He had already done this in the previous epistle,
which was a sort of coming to them and by which he made them
sorry. If his visit was to be one of rebuke and conflict, which
would be the means of fresh grief and sorrow, what pleasure
and joy would he have among them?
v. 3. This was the purpose of his first epistle, that when he came
again to Corinth, he might not be pained by those who ought to
make him rejoice. He had written in confidence that they would
correct the things that were amiss among them.
v. 4. Paul preached in Corinth eighteen months. After he left

Corinth, false teachers crept in and disturbed the church with
false doctrine and unscriptural practices. The church fell into
divisions, factions and misuse of gifts, questions arose about
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marriage and going to law with one another, members were

allowed to live in open sin without being disciplined, the
resurrection was questioned, ordinances were abused and they
flaunted their learning and gifts. Paul wrote the first epistle to
them out of much sorrow, distress and tears, not just to cause
them grief but that they might realize the great love he had for
them. True ministers and other believers who reprove and
rebuke error of doctrine, spirit and conduct show their love for
us and their concern for our spiritual welfare.
vv. 5-8. In these verses Paul deals with the matter of the man
who was guilty of incest (1 Cor. 5:1, 2). The man, evidently a
preacher, teacher, or gifted man, was living in open sin with his
stepmother. Equally shocking to Paul was the fact that the
church held the man in esteem and overlooked his conduct.
Paul instructed them to discipline him strongly (1 Cor. 5:3-5),
which they evidently did, for he now instructs them to comfort,
forgive and receive him back into their fellowship. ‘The man's
behavior has not only grieved me but in some measure all of
you.’ Now the public rebuke and excommunication by so many
was sufficient punishment. The man was broken, humbled and
truly repentant. Therefore, they ought now to forgive him,
comfort him and reinstate him to keep him from being
overwhelmed by excessive sorrow and despair (Gal. 6:1). Paul
exhorts them to reinstate him and to express their love to him in
the most kind and tender manner.
v. 9. This was my purpose in writing you then and my purpose in

writing now that I might prove your faith, love and obedience to
Christ, his word, and his apostles in all things! When the
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apostles write these epistles under the power of God's spirit,

God speaks! (Luke 10:16; 1 John 4:6; 2 Tim. 3:16.)
vv. 10, 11. ‘Remember that when you forgive and comfort this
man or any other, I forgive them, too. I readily forgive for Christ's
sake, in the name of Christ, and in conformity to his teaching
and example (Eph. 4:32; Mark 11:25, 26). I also forgive for your
sake or for the good and advantage of the church, before the
presence of Christ! I am aware of Satan's ways and devices.’
He will use any means against the Lord and his church. If he
can foster division, an unforgiving spirit, harsh feelings, or pride
in the church, he will do it. He will, under pretence of showing
indignation against sin, keep a strict and harsh attitude towards
offenders, destroy souls and convince men that they are serving
God in their self-righteous (2 Cor. 11:13-15).
vv. 12, 13. When Paul journeyed to Troas (Acts 20:6) to preach
the gospel of Christ, God was pleased to open the door for him.
This indicates the liberty he had to preach, the hearing he
received, or a measure of success which God gave to his
ministry (1 Cor. 16:9). Paul was grieved that his brother (in the
faith), Titus, was not there to give him an account of the church
at Corinth (2 Cor. 7:5-7). He journeyed on to Macedonia, where
Titus met him and refreshed his spirit with a good report from
Corinth.
v. 14. ‘Blessed be God and thanks be unto God, who, though

we have many enemies, yet through Christ makes us more than
conquerors and accomplishes his purpose through us. In every
place we preach, God reveals the sweet fragrance of Christ. As
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when a box of priceless perfume is opened, the fragrance fills

the place and everyone smells it or is aware of it.
vv. 15, 16. To those whose hearts are opened by the Spirit of
God, who feel the guilt of sin and who see the beauty of Christ,
the substitute and sin offering, this gospel is the sweet fragrance
of life unto life -- spiritual life now and life everlasting. But to
those who are perishing, whose hearts are hardened and who
are filled with pride and unbelief, this fragrance of Christ is an
offensive odor. Their rejection of our gospel only adds to their
condemnation. Eternal death is added to spiritual death; death
for sin is added to death in sin. ‘Who is sufficient for these
things?’ What man is sufficient for such a mighty work, such
responsibility, such an awesome task? Who is worthy to speak
for God? No one! But our sufficiency is Christ (2 Cor. 3:5).
v. 17. Paul declares that he does not, like so many hucksters,

false preachers and flesh merchants, make merchandise of and
deal deceitfully with the word of God. But in sincerity and with
the purest motive (for the glory of God and the eternal salvation
of men), he preaches Christ and him crucified in the presence of
God and by the power of God!
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Ministers of the new covenant

2 Corinthians 3:1-6
In the preceding verses the apostle Paul spoke very plainly in

defense of his ministry, having stated that God always caused
him and his fellow ministers to triumph in Christ, that they were
a sweet fragrance of Christ unto God and to their hearers and
that they did not corrupt the word of God (as some did) but
preached faithfully the gospel of God's grace and mercy in
Christ.
v. 1. ‘Are we bragging about ourselves? Are we guilty of vain

glory? Are we seeking to commend ourselves, or are we
recommending ourselves to you and seeking letters of
recommendation from you to others? Some preachers may feel
the need of credentials and letters of recommendation from
place to place, but we do not need them.’
v. 2. ‘You are our credentials; you are our letters of

recommendation.’ Paul was God's messenger to them and the
instrument God used to bring them to a knowledge of Christ
(Rom. 10:13-15; 2 Cor. 5:20, 21). Their embracing the gospel of
Christ, their faith, holiness and love and their perseverance in
grace were testimonials to all men that God was with Paul and
that God had sent him. They were written in his heart, not
statistics and glowing reports on paper!
v. 3. He told them in the previous verse that they were his

epistles written on his heart and did more to recommend him
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than all the reports on paper. But he is careful to ascribe to the

Lord Jesus all the glory, for he says here that they are really the
epistles of Christ! Paul is only the instrument the Lord used to
preach to them. It was Christ, who, by his spirit, wrote his law on
their hearts, shed abroad his love in their hearts and saved
them by his grace (Rom. 5:5-9; Eph. 2:8-10). The law of Christ
is written not on tables of stone, as at Sinai, but on the heart of
the believer (Ezek. 36:26, 27; Jer. 31:33).
v. 4. ‘This is the hope, trust and confidence that we have

through Christ toward, and with reverence to God. God has
saved and called us to preach, and through our ministry has
called you to faith and has given us all access to his throne of
grace through the person and work of Christ, our Lord. This is
our hope and confidence (Col. 1:12-23; 2:9, 10).
v. 5. Although Paul strongly defended his call to preach and

declared that the Corinthians were proof and the fruits of his
ministry, he would not leave the impression that he ascribed
anything to himself, to any power or sufficiency in himself. He
says that we are not sufficient even to think (which is the lowest
human act) anything truly and spiritually good, much less
sufficient for so great a work as the conversion of a soul. ‘Our
power, ability and sufficiency are of God. His grace is sufficient
to enable us to repent, believe, embrace Christ and preach, and
to enable you to receive our gospel (2 Cor. 5:18, 19). God did
not find us sufficient, but he made us sufficient. The best
preacher of the gospel is no more than what the grace of God
makes him (1 Cor. 15:10).
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v. 6. ‘God has made us, or qualified us, to be ministers of the

new covenant, or the covenant of grace, of which Jesus Christ
is the Mediator and Surety.’ In the following verses the apostle
makes a comparison between the old covenant and the new,
the law of Moses and the free grace and gospel of Christ (Heb.
8:6; 12:24; 13:20). The covenant of grace is called ‘the new
covenant,’ not because it is newly made (for it is the everlasting
covenant) nor even because it is newly revealed (for it is
revealed in prophecy, promise and types throughout the Old
Testament) but because it is now fulfilled in the person and work
of Christ. It is now manifested clearly in the gospel message
(Rom. 3:21, 22), and it is forever new, it will never give way to
another covenant (Heb. 10:9, 10). ‘We are ministers, not of the
letter of the law’ (Rom. 7:6), which shows what is to be done,
thought and said and what is not to be done, without giving any
ability to obey its commands and with no power to sanctify or
justify those who are under it (Rom. 3:19, 20), ‘but we are
ministers of the gospel which, in the hands of the Holy Spirit,
gives spiritual life, and eternal life.’ The bare letter of the law
kills, in that it reveals sin, inability and enmity (Rom. 7:7-10; Gal.
3:10). The gospel of Christ is the Spirit who gives life,
quickening dead sinners, working true repentance toward God
and faith in Christ, writing the commandments of God on the
heart and mind, and who actually justifies, sanctifies and makes
the believer a new creature in Christ (2 Cor. 5:17; Gal. 5:22).
We must be careful not to minister the gospel in letter and
doctrine only, but in demonstration of the Spirit and power (1
Cor. 2:1-5).
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The veil removed by Christ

In verse 6 the apostle observed the difference between the old

covenant and the new, and the excellency of the gospel over
the law. The law is a killing letter; the gospel is a quickening
spirit. In the following verses he reveals other ways in which
they differ and further shows the glory of the gospel of Christ
above the law of Moses.
vv. 7- 9.
1. The Old Testament dispensation was ‘the

ministration of death.’ It discovered and revealed sin; it
showed the wrath and curse of God; it showed man his
duty, but gave no strength to perform it. The New
Testament is the ministration of the Spirit and life in the
gospel of Christ, which reveals Christ as our
righteousness and which reveals the grace and mercy of
God through Christ unto life everlasting. The law shows
God above us and against us; the gospel reveals
Emmanuel, ‘God with us.’
2. The law was written and ‘engraved on tables of
stone,’ whereas the gospel is written on the heart (Heb.
10:15, 16).
3. The law and the giving of the law were ‘glorious’
(Exod. 20:18-21; 34:29, 30). Much of the glory and
majesty of God attended the giving of the law - the glory
of his presence, justice and holiness. But the gospel
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reveals the greater glory of God - the glory of his grace

and mercy and the glory of his beloved Son in
substitution and satisfaction for guilty sinners (Exod.
33:18, 19). This gospel is ministered by his Holy Spirit.
4. The law is ‘the ministration of condemnation’ only,
for it cannot forgive, cleanse, nor offer any hope. Now if
this be glorious, think how glorious is the gospel of Christ,
which provides a perfect righteousness and right
standing before God and produces love and obedience to
God (Gal. 3:13, 14; 2 Cor. 5:21; 1 Cor. 1:30).
v. 10. In view of this fact, the glory of the law and the glory
shown in the face of Moses have come to have no glory and
splendor at all because of the overwhelming glory of the gospel
of God revealed in our Lord Jesus Christ (2 Cor. 4:5, 6).
v. 11. If the law of Moses (fulfilled in and by Christ), which was

but temporary and has been done away, was glorious, how
much more glorious is the covenant of grace and righteousness
in Christ, which abides for ever! (Heb. 10:9-14.)
v. 12. The word ‘hope’ here is more than a wish or a good

prospect. It is a confident expectation based on the sure word of
God and the person and work of Christ. The meaning of the
verse is ‘Since we have a certain and confident expectation of
acceptance by God in Christ, of everlasting righteousness and
of eternal glory which can never pass away, we are neither
ashamed nor afraid to preach this gospel to all men.’
v. 13. We preach the gospel of the glory of God (l Tim. 1:11)

freely, openly and boldly and not like Moses, who put a veil over
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his face, not so the people could not look, but because they
could not bear to look upon even the reflected glory of God
(Exod. 34:30-35). And because of their unbelief and hardness of
heart, they could not see the end or goal of that law, who is
Christ (Rom. 10:1-4).
vv. 14, 15. Moses' covering of his face with a veil signifies the
righteousness of God in Christ, which is hid from generations
because of unbelief and hardness of heart (Col. 1:26, 27; Rom.
11:7, 8). To this day that same veil remains, and they do not see
the glory of the gospel nor Christ, the end of the law. They read
the Old Testament Scriptures but cannot see Jesus Christ in
them (Acts 10:43; Luke 24:27, 44-46). This veil can only be
removed through the light of the gospel of Christ shining in the
heart. When a person sees Christ by faith, he sees the unveiled
glory of God (John 14:9).
v. 16. Nevertheless, when a person (Jew or Gentile, one person

or a nation such as Israel) shall turn from unbelief, idolatry and
salvation by the works of the law to the Lord Jesus Christ in true
repentance and faith, that veil of blindness shall be removed.
Some understand this of the whole of the Jews in a future day
(Rom. 11:25, 26), and it may be, but all men are spiritually blind
who have not seen the glory of God in Christ. When we see the
Son in his redemptive power and work, we see the fulfillment of
the law, satisfaction of God's justice and the glory of God!
v. 17. The Lord to whom we turn when the veil is taken away is
the Lord Jesus Christ. He is the man Christ Jesus, but not only
a mere man; he is that Spirit or he is God (John 4:24). He is the
Spirit of grace, peace and life. He is the giver and the gift of the
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Spirit, and where he lives and dwells, there is liberty -

emancipation from the bondage of the law, the curse of the law
and the penalty of the law. ‘If the Son shall make you free, you
shall be free indeed.’
v. 18. The Israelites saw the glory of God in a cloud, in the

tabernacle and in the types and shadows, but all believers with
unveiled and open faces behold the glory of God with eyes of
faith in the face of Christ Jesus. Not that we look upon the full
majestic glory of God himself, for no man could do this and live
(Exod. 33:20). But we behold his glory as in a mirror (1 Cor.
13:12), and by looking to him in faith, we grow in grace and the
knowledge of Christ. From one degree of grace and faith to
another, we are changed, and the image of Christ is formed in
the believer. This comes by the Spirit and power of God.
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The face of Jesus Christ

2 Corinthians 4:1-6
Because of much persecution, suffering and affliction, Paul had

to battle against the accusations by false teachers that he was
not a true apostle of Christ. These men tried to prejudice the
minds of the people against Paul and his friends. In this chapter,
he declares his uncompromising zeal and integrity in preaching
the gospel, so that if any did not see the glory and truth of it, it
was because they were blinded by Satan and the hardness of
their own hearts, not from want of a true minister and a true
message.
v. 1. 'Therefore, seeing we have this ministry of the Spirit and

life (written on the heart, not in letter but spirit) of justification
and a perfect righteousness through Christ, this ministry of the
redemptive glory of God in the person and work of Christ, we do
not get discouraged nor faint in our spirit because of difficulties
and trials (John 16:33; 2 Tim. 3:12; Phil. 1:29).’ Our call to the
ministry is by the mercy and grace of God, as is our strength
and power to persevere through many hardships’ (2 Cor. 12:9;
Acts 18:9, 10). The best man would faint under the work and
perish under trial and burdens without the mercy and grace of
God (1 Cor. 15:10).
v. 2. ‘We renounce the hidden things of dishonesty’ - that is,

they were the same men in private as they were in public. In
regard to conduct, conversation and doctrine, they were open
and above board (Matt. 7:15). The false teachers have much to
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hide in motive, manners and methods; they speak one thing in

secret and another in the congregation. ‘We do not walk in
craftiness, practicing trickery and cunning, using people to
further our gain and glory, disguising our true goals.’ There are
many hucksters and merchandisers of souls who use religion
and the gospel to promote themselves and not the glory of God
(2 Peter 2:1-3). ‘We do not handle the word of God deceitfully,’
corrupting it with human work, tradition and philosophy. ‘We do
not keep back a part of it, twist it to suit the flesh, and cry
‘peace’ when there is no peace (Gal. 2:21; Acts 20:20, 27). We
commend ourselves (in the presence and sight of God) to every
man's conscience by preaching with plainness and boldness the
truth of the gospel as it is revealed in the Lord Jesus’ (Heb.
13:17). An upright way of life and a true message of Christ
crucified are all the recommendations a minister needs before
men and women who know God.
v. 3. The apostle calls the gospel ‘our gospel’ because he was

saved by it, he was an instrument of God called to preach it, he
was in love with and obsessed by it and he was entrusted with it
(1 Tim. 1:11, 12). If that blessed gospel of the grace of God be
hidden so that men do not understand, receive and believe it,
the fault is not in the gospel nor in the preaching of it, but in the
men themselves. For they are lost, blind, dead, natural men who
have no spiritual perception nor taste for the things of God (1
Cor. 2:14, 15). All mankind are in a lost condition by birth and
because of sin. God has purposed to save the lost through
Christ (Luke 19:10). He chose some, Christ redeemed them and
the Spirit calls them by the gospel. However, many will be lost
for ever, left in blindness and sin under the dominion of Satan.
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Some writers believe these who will be lost for ever are the
people referred to in verses 3 and 4.
v. 4. ‘The god of this world’ (because of the context and the

work of deception and blinding man's eyes to the gospel) can
only refer to Satan. Nowhere else do we find him called by this
name, but our Lord twice referred to him as ‘the prince of this
world’ (John 12:31; 14:30). What he blinds is ‘the mind’ - the
understanding. Those who believe not are under the influence
of Satan (Eph. 2:1-3), who penetrates hearts and minds with
prejudice, pride, error and ignorance. By divine permission, he
bears great power in the world and in the hearts of men. His
design is to keep men in darkness and ignorance and, while he
cannot keep the gospel out of this world, his business is to keep
it out of men's hearts. The glorious gospel is the gospel of God's
glory (Exod. 33:18, 19) in Christ. Christ, who is the express
image and revelation of God, is the sum and substance of the
gospel (Rom. 1:1-3) and salvation is having Christ revealed to
and in us (Gal. 1:15).
v. 5. We preach not ourselves, our opinions, our philosophies,

nor do we preach to promote ourselves nor supply ourselves
with life's necessities. We preach Christ Jesus, the Lord (1 Cor.
2:2). We preach Christ, the Messiah, Prophet, Priest and King,
fulfillment of every Old Testament type and promise; Jesus, Son
of man, Man of sorrows, numbered with the transgressions,
tempted in all points; the Lord, very God of very God, King of
kings and Lord of lords. We are your servants for his sake'
(Matt. 20:26, 27).
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v. 6. In the creation of the world, God made something out of

nothing. He commanded light to shine in darkness (Gen. 1:3).
So in the new creation in Christ, God makes something out of
nothing and commands the light (Christ is the light) to shine into
our darkened hearts to give us the true knowledge of God and
his glory (1 John 5:20). As light was the tint production in
creation, so the light of Christ is the first thing in the new
creation. Conviction of sin (John 16:8-10), the honoring of the
law (Rom. 5:19), the satisfaction of God's justice (Rom. 3:25,
26), and faith (Gal. 2:20) are all accomplished in the sinner in
relation to Christ Jesus. Even our spiritual growth is in the grace
and knowledge of Christ (2 Peter 3:18). So from the new birth to
perfect conformity to Christ, the whole of the work of redemption
is relative to Christ.
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Cast down but not destroyed

v. 7. The gospel of Christ is called a ‘treasure’ in that it contains

rich truth; it has rich blessings, such as redemption,
sanctification and justification; it consists of rich and precious
promises; it shows forth the riches of God's grace and mercy in
Christ. This treasure is ‘in earthen vessels,’ meaning the
ministers to whom God entrusts the gospel and through whom
he sends the gospel to sinners. They are weak and frail
creatures, subject to like passions and infirmities as other men
(James 5:17; 1 Cor. 2:5-7). God makes the most unlikely his
instruments of grace, that he might have all the glory (1 Cor.
1:26-29). The weaker the vessel, the stronger his power
appears to be. Whatever is accomplished in the proclamation of
the gospel by frail men is the work of God and not men, that he,
not they, might be praised and glorified.
vv. 8, 9. ‘We are troubled’ and oppressed in every way. We are

never free from one trial or another. We are in the world and
expect tribulations (John 16:1-4, 33; 15:19, 20), yet we are ‘not
distressed.’ We have the peace of God, the manifestations of
his love and care, a freedom to the throne and sufficient for
every trial (2 Cor. 12:9). ‘We are perplexed’; the word signifies
doubting and uncertainty. We are often uncertain and in doubt
about what will happen to us; and sometimes we know not what
to do, which way to take, nor how our needs shall he supplied,
but we are ‘not in despair.’ We do not despair of the leadership,
help, presence and support of our Lord. We are ‘persecuted’ of
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men, cursed, threatened and despised because we profess

Christ and preach Christ crucified, risen and exalted. But we are
‘not forsaken’ of our Lord, who owns us and causes us always
to triumph in Christ (2 Cor. 2:14). Neither are we forsaken by
those who love Christ, for they support us in prayer and
provisions. We are ‘cast down’ like an earthen vessel is
sometimes cast out or thrown to the earth, seemingly forgotten
and deserted. But we are ‘not destroyed.’ We live by the mighty
power of God and are immortal until his work in us, through us
and by us is done. Whatever the condition of God's children in
this world, they have a ‘but not’ to comfort them. Their case may
be bad, but not hopeless; for he is their hope!
vv. 10, 11. Paul speaks here of the sufferings and afflictions the
disciples themselves endure in the flesh. We are liable to the
same hatred, suffering and putting to death that our Lord
suffered. We are one with him, and the world, which hates him,
hates us. We don't expect any better treatment than was
afforded our Lord. There is one great consolation: ‘Because he
lives, we shall live.’ The power of our Lord's grace, strength,
comfort and peace is in us daily, manifested to us, to the church
and to the world. The apostles and ministers of the gospel seem
to be a special target for Satan's hatred and the world's enmity,
but even these trials God uses to call out his sheep (2 Tim. 2:9,
10) through their word.
v. 12. ‘Our death is your life; our sufferings are for your
advantage. This gospel we preach at the expense of
persecution, trial and even death is the means of bringing the
gospel of life to you.’
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v. 13. Paul declares that he and his fellow laborer’s have the
same spirit of faith as David, who wrote in Psalm 116:10, ‘I
believed, and therefore have I spoken.’ We, too, believe God,
his eternal purpose in Christ, man's utter ruin and inability, the
person and work of our Lord Jesus, the resurrection to eternal
life of believers and the resurrection to eternal condemnation of
unbelievers. Therefore we speak these truths. The Old
Testament saints are our examples (Rom. 4:19-25).
v. 14. We are assured that God, who raised our Lord Jesus from
the grave as the first-fruits of them who sleep, shall by the same
power flowing from him who sits at his right hand also raise our
mortal bodies from the grave. We know that Christ was raised
and his resurrection is an assurance of ours (1 Cor. 15:20-27).
We shall all meet in the resurrection (1 Thess. 4:13-18) and
shall, by Christ, be presented unto God, redeemed by his life
and washed in his blood (Jude 24, 25).
v. 15. ‘All these things’ that the apostle has mentioned (from the
eternal purpose of God in electing a people; the prophecies,
promises and types of the Old Testament, the incarnation,
obedience, death, resurrection and exaltation of our Lord, to the
calling, preaching and sufferings of the apostles) ‘are for your
sakes!’ The more the grace, favour and blessings of God are
revealed to multitudes, the more honour, glory and praise are
given to our God (1 Cor. 1:30, 31).
v. 16. ‘Therefore, we ministers of the gospel do not become

discouraged, nor do we have thoughts of quitting the conflict.
Our outward flesh is progressively decaying and wasting away,
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but our inward man, created in Christ Jesus, everyday grows

stronger and stronger in the grace and faith of Christ.’
v. 17. Paul calls our sufferings in the flesh for the sake of Christ
‘light afflictions.’ That which the flesh calls heavy, burdensome
and grievous, faith perceives to be light and but for the moment.
When we are being used of God, supported by his grace,
favored with his love, and know that these trials are for our good
and his glory, we are able to call them ‘light afflictions.’ Then
when we compare these afflictions and time on earth with the
glory that shall be ours, they become even less important (Rom.
8:18).
v. 18. Someone once said that two things support the believer
who is under trial: first, seeing the Lord's purpose and hand in it
all (Heb. 11:27; Rom. 8:28) and second, looking by faith beyond
this world to that glory which God had prepared for those who
love him (Heb. 11:9, 10). The things of this world that we see,
feel and taste by faith through the grace of God are eternal.
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Absent from the body – present with

the Lord
This chapter continues the subject dealt with in the closing

verses of chapter 4. Two things support the believer under trial
and suffering: seeing him who is invisible and seeing the glory
which is to follow this brief life on earth. Our confident hope of
an eternal, blessed life with Christ hereafter makes us indifferent
to our temporary troubles and encourages us to seek our Lord's
approval.
v. 1. These are things which ‘we know.’ The body in which the
soul dwells is an ‘earthly house’ because it is from the earth
(Gen. 3:19) and shall return to the earth. It is called a
‘tabernacle’ or tent because of its frailty and short existence. It
must soon wear out, be folded together and finally destroyed
(Heb. 9:27). When this comes to pass and the body is laid in the
ground, the spirit returns to God (Luke 23:43; Phil. 1:23). We
have ‘in the heavens’ a house, or habitation, or dwelling-place
made by God, through the righteousness and death of Christ
(John 14:1-3). It is a ‘building of God’ (worthy of its Author),
‘eternal’ (in that it shall never parish), and it will be enjoyed
immediately after this tent is dissolved.
v. 2. Two things are evident here.
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1. The believer groans under the burdens of this life.

He groans because of the nature and corruption of sin
which remains in him (Rom. 7:24, 25).
2. The believer longs and desires to be free from all
sin and to be like Christ (Ps. 17:15). He does not desire
death just for the sake of being done with life's burdens
and trials, but he desires to put on immortality and to
enter into the eternal joys of his Lord.
v. 3. We shall enter into the presence of the Lord clothed in the

shining, pure and perfect robes of Christ's righteousness and
shall not be ashamed (nor cast out) being naked (Matt. 22:11-
13).
v. 4. While we are still in this tent of flesh, ‘we do groan, being

burdened’ with the body of flesh and sin and desiring to be with
Christ, which is far better. It is not that we desire to cease to
exist nor cease to live in God's universe and kingdom, but that
we long to live truly in glory, holiness and immortality (1 Cor.
15:51-54). There is death about us and in us, and we long to be
done with it. Death is not to be desired for its own sake, but
even in the flesh we rejoice in the Lord and in his good
providence. But death is to be desired because it leads the
believer to that glorious change into the image of Christ.
v. 5. It is our sovereign Lord who has chosen, redeemed and

called us to that glory and immortality (Rom. 8:28-31). We can
be sure of that inheritance, for God, in his unchangeable
purpose (Mal. 3:6), has determined to populate the new heaven
and new earth with a people like Christ. He gave his Son to
redeem them and to provide for them a perfect righteousness,
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and he has given us his Holy Spirit as a pledge of that promise

(Eph. 1:13, 14). Salvation is of the Lord in its plan, its execution,
its application, its continuation and its ultimate perfection.
v. 6. Because God has foreordained us unto eternal glory in, by

and through Christ, and has given us the earnest of his Spirit,
we are confident and assured that we shall enjoy those
blessings. We know that while we are sojourners on earth in this
natural body we are absent from the glorious presence of God
and the full enjoyment of that for which we have been
redeemed. We are not absent from his general presence, which
is everywhere (and particularly with his people), but we have not
yet entered into our inheritance (1 Peter 1:3-5).
v. 7. Our lives, conduct and expectations are regulated by our

firm conviction and belief concerning God's mercies and grace
to us in Jesus Christ. We see nothing here (by the eye of sense)
but misery, sin and death. Faith is spoken of as seeing. ‘He that
seeth the Son...’ We see with the God-given eye of the soul
which looks to Christ for all things.
v. 8. ‘We are confident of our future happiness and quite willing

to depart out of this world and to be present with the Lord’ (Phil.
1:23, 24). Those who are born from above, whose hearts and
treasures are above, whose affection is set on things above,
inwardly desire to depart from this strange country and live
above.
v. 9. ‘We labour actively in the service and kingdom of the Lord

preaching, witnessing and serving, and we labour passively,
submitting to his divine providence, that whether living or dying,
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whether at home in the body or present with the Lord, we may

be accepted in the Beloved.’ This is the one concern, the one
desire of the renewed heart – to win Christ and be found in him
(Phil. 3:8-11).
v. 10. All sons of Adam must appear before the judgment seat
of Christ (Heb. 9:27). All judgment is committed to the Son
(John 5:22). All judgment is relative to the Son (Rom. 2:16).
Men and women who have no interest in Christ, who have not
the righteousness of Christ, shall give account of and stand
responsible for every secret and open sin. Those who believe
on Christ have no sin, therefore no condemnation (Rom. 8:1).
Our sins have been both judged and put away in our Lord's
sacrifice (Heb. 10:12-17).
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Constrained by his love

v. 11. ‘Being confident that there shall be a great and terrible

judgment of the Lord, before which all must appear (Heb. 9:27),
the Lord Jesus himself being the Judge (v. 10, John 5:22), at
which men shall give account for all that they have thought, said
and done in the flesh, we persuade men to venture on Christ
and believe on him to the saving of their souls. Salvation is only
by Christ, who is both able and willing to save the chief of
sinners (Heb. 7:25). If a man is in Christ by faith, there is no
judgment nor condemnation awaiting him (Rom. 8:1, 34). If men
are not persuaded and do not believe us, God knows our hearts
and the sincerity of our mission. He knows that we labour for his
glory and the good of men. I hope that our faithfulness and
honesty are known to you also.’
v. 12. The apostle is not praising himself nor commending

himself to them, nor does he defend the sincerity of his ministry
for their sakes, for they knew him. But he writes these things
that they might have a reply for those false apostles and
prophets who reproached Paul and gloried in outward show, in
circumcision, in learning, in appearance only and who knew
nothing about heart conviction, repentance and faith (Rom.
10:9, 10; Luke 16:15; Gal. 6:12-14).
v. 13. Paul's zeal and enthusiasm concerning Christ and the

gospel of God's grace led many of his adversaries to call him a
frantic, even a madman (Acts 26:24). He tells them that his
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great zeal and diligence were for the glory of God and the good
of the church. ‘Whether we be mad, as some say, preaching
with great ardour and forcefulness, or whether we be calm and
lowly, it is to promote God's glory and your eternal good’ (1 Cor.
10:31; Col. 3:17).
v. 14. All ministers of Christ and all believers in the Lord Jesus
are under the sweetest and strongest constraint to do what they
do. They are motivated by ‘the love of Christ’ – his love for them
and their love for him. It is not fear of hell, desire for reward, nor
concern for acceptance that excite believers to their duty, but
Christ's eternal love, which led him to redeem them by his life
and death, and the love of God which is shed abroad in their
hearts (John 21:17; 1 John 4:19). His love for us is the chief
motive, for we know that if he died then we were all dead in
trespasses and sins (Eph. 2:1). If we had not been dead
spiritually, he would not have had to die. Also, if he died for us,
we died in him – to the world, to the claims and curse of the law
and to ourselves (Gal. 6:14).
v. 15. How will men whom Christ loved and for whom Christ
died live, labour and conduct themselves? Certainly not to
themselves to serve their own profit, honour and ambitions, nor
to the flesh to fulfill its lusts and cravings, nor to the world which
hates Christ, but to him who died for them and rose again (1
Cor. 6:19, 20). The end of Christ's sacrifice was to redeem us
from sin and make us holy (Eph. 1:3-5; Titus 2:14). It is
unreasonable to suggest that a person chosen by the Father,
redeemed by the Son and regenerated by the Spirit will
disregard the commandments of his Lord and live a self-
centered, sinful and worldly life.
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v. 16. The word ‘know’ in this verse means to approve,

acknowledge, or esteem. Paul is saying that he values no man
from a human point of view, in terms of natural standards.
Whether a man be a descendant of Abraham, circumcised,
learned, rich, gifted, or weak, he regards no man with respect to
any fleshly consideration. Christ has taken away all distinctions
of the flesh and brought us into a spiritual kingdom (Col. 3:10,
11). Christ was once a man, walked perfectly upon this earth
and we did esteem him as such, but we have other thoughts
and apprehensions of him now. He is our exalted Saviour and
Redeemer, whose kingdom is not of this world. We do not make
images and pictures of Christ as a man and use them in
worship, but we love and worship him in spirit and truth (Phil.
3:3).
v. 17. ‘If any person is in Christ,’ not in religion, in the church, or

in moral reformation, but in Christ, by faith in Christ, by a new
birth wrought in the soul by the Spirit of God, in Christ through
electing love, redeeming grace and a living union, he is ‘a new
creature’ (Gal. 6:15). This new creation describes a creation
work, not of man but of God (Eph. 2:8-10; Col 3:10). It is a new
nature, a new man and a new principle of grace and holiness,
which was not there before and is distinct from the old nature,
the old man, with which we are born in the flesh (John 3:5, 6;
1:12, 13). ‘Old things are passed away’ - the old way of life,
which loves and serves the flesh, the old legal righteousness
and religion, old companions and acquaintances, old desires for
riches, honour and human philosophic, and old foolish thoughts
of God, self and future glory. The new man thinks and acts from
new principles, new rules, with new goals and objectives and in
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a new fellowship. He has a new commandment of love, a new

name, a new song in his mouth, even praise to God, a new and
living way opened by the blood of Christ, and an inheritance in
the new heavens and new earth. In the new creation absolutely
nothing of the flesh is needed, used, nor continued. Our Lord
said, ‘Behold, I make all things new.’
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All things are of God

There are only four verses in this section, but if, by the grace of
God, a person can lay hold of the things taught in these verses,
he will have a foundation which will not be shaken, a sure hope
in Christ Jesus and the greatest comfort in every trial.
v. 18. ‘And all things are of God.’ Paul probably referred to the
preceding statement: ‘If any man be in Christ, he is a new
creature,’ for this complete change, which is wrought in
conversation is certainly not of ourselves, but of God (John
1:12, 13). We have a new name, a new heart, a new nature,
new principles and a new family, which are all of grace by the
power of God. But on a wider scale all things are of God – all
things in creation, in providence, in redemption and in the world
to come. He is the first cause of all things!
There may be second and third causes and instruments
used by God to accomplish his purpose (Acts 4:27, 28), but he
works his will in heaven and earth and gives it to whomsoever
he will. ‘He hath reconciled us to himself by Jesus Christ.’ Those
who were enemies by birth, by nature and choice are now made
friends and sons. Reconciliation indicates a quarrel or
separation, and sin is responsible for that separation. ‘Your sins
have separated you from your God.’ The law of God is violated,
the justice of God must punish the guilty and the holiness of
God will not permit acceptance or fellowship. But God is not
only willing to be reconciled, he has appointed his Son the
Mediator of reconciliation (1 Tim. 2:5). He set forth his only
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begotten Son in his purpose and decree to be our

representative, our righteousness, our sin-offering and our
atonement (Gal. 4:4, 5) that by his obedience before the law
and by his suffering and death the law might be honored, justice
satisfied and peace made between God and the elect.
He reconciled us to himself as being the party offended,
whose law was broken, whose justice required and demanded
satisfaction (Rom. 3:19-26). And he ‘hath given to us the
ministry of reconciliation,’ which is the gospel. By the inspiration
of God, the Scriptures were written (2 Tim. 3:16_ 17) which
contain the word of reconciliation, showing that peace and
eternal life are in Christ. God also sends forth his ministers to
preach the gospel of mercy and grace in Christ (Rom. 10:13-15;
2 Tim. 1:8-11; Mark 16:15-16). This ministry of reconciliation is
God-given.
v. 19. ‘God was in Christ reconciling the world unto himself.’

This phrase declares what is the ministry of reconciliation, its
author, its means, its subjects and its consequences. Christ is
God (John 1:1-3; Acts 20:28). In the person of Christ, God was
actually providing himself a lamb, a ransom and an atonement.
He did not charge our sins to us but to Christ, having made
Christ to be sin for us (Isa. 53:4-6, 11, 12; 1 Peter 2:24). The
word ‘world’ does not mean that Christ effectually bore the sins
of every person and reconciled every son of Adam to God by his
death. If this were true, no one would finally be lost. He
reconciled the world in the sense that he redeemed a people out
of every tribe, kindred and nation - not of the Jews only.
John Owen said, ‘If Christ died for all of the sins of all men,
then all men will be saved; if he died for some of the sins of all
men, then no one will be saved; but if he died for all of the sins
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of some men, then some men will be eternally saved.’ This

message of substitution and satisfaction by the obedience and
sufferings of Christ has been committed to faithful ministers of
the gospel. We dare to preach it and dare not preach any other
message (Gal. 1:8, 9; 1 Cor. 9:16). Inasmuch as Christ is our
righteousness, God does not call upon us to produce a
righteousness, but to receive his righteousness by faith.
Inasmuch as Christ is our Surety and Substitute, God will not
require satisfaction from us but accepts us in the Beloved (Eph.
1:6, 7).
v. 20. Since God has reconciled his sheep by Christ and has
given to his ministers the gospel of reconciliation, then they are
certainly the ‘ambassadors,’ or representatives ‘for Christ.’ They
come sent of him, empowered by him and speaking for him. To
hear a true servant of Christ speaking by his Spirit in keeping
with his word is to hear Christ (1 John 4:6). The minister of the
gospel speaks in the name of Christ, for the glory of Christ and
for our eternal good. His message is that God is reconciled in
Christ; Christ died for sinners; there is peace and life to be had
through faith in Christ: ‘Be ye reconciled to God.’ God is
reconciled to us in Christ, but before regeneration and
conversion we are still at war with God. Our natural mind is
enmity, not subject to God, loving darkness and hating light (1
Cor. 2:14; Rom. 8:7). This is the message of God's
ambassador: ‘God is reconciled; lay down your arms of
rebellion, kiss the Son and be reconciled to God.’
v. 21. Christ our Lord had no sin, knew no sin and did no sin. He
was perfect before the law of God (1 Peter 2:22; Heb. 4:15). Our
sins were reckoned to him. He was identified and numbered
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with the transgressors and, though he personally had no sin, yet

by imputation he was the world's greatest sinner and was dealt
with as such and died under the wrath of God (Gal. 3:13; Heb.
9:28; Rom. 8:32). All of this was done that we might be made
the righteousness of God in Christ and, by our identification and
oneness with Christ, justified. Christ, who knew no sin, was
made sin for us that we, who have no righteousness, might be
made righteous before God in him (Rom. 10:1-4). With his
spotless garments on, we are as holy as his Son (Isa. 45:24).
Someone said, ‘The gospel can be summed up in two words –
substitution and satisfaction.’ Christ, as our Substitute, made full
and complete satisfaction for us before God's holy law and
righteous justice. In him we are wholly sanctified, completely
and eternally saved.
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The ministry of the gospel

v. 1. The ministry of the gospel of Christ is a work in which every

believer is engaged, whether in preaching, teaching, praying,
giving, or witnessing. It is a work which requires perseverance,
faithfulness and diligence. We are not in competition, but work
together in unity with one common goal – the glory of God (Phil.
1:14-18). However, the meaning here is that we are fellow
laborers with Christ. He is the Chief Shepherd; we are under
him. He is the Master; we are servants (1 Cor. 3:5-9).
Redemption is his work alone ('Salvation is of the Lord'); yet
there is a ministerial part which lies in witnessing (Acts 1:8),
preaching (Mark 16:15, 16) and teaching (Eph. 4:11-14). In this
regard, we are ‘workers together with him.’ ‘We beseech you to
receive the gospel we preach; believe it, embrace it and walk
therein.’ For to hear the gospel, or to be exposed to it, or only to
give lip service to it, or to profess to believe it and then turn back
is to receive it ‘in vain’! (Heb. 10:38, 39; 2 Peter 2:20-22.)
v. 2. This is a quotation from Isaiah 49:7, 8, and these are words

spoken by the Father to Christ! ‘I have heard thee.’ He heard
him when he stood as our eternal Surety, the Lamb slain from
the beginning; he heard him in his priestly prayer recorded in
John 17; he heard him in the garden, on the cross and now at
his right hand interceding for us. ‘In a time accepted,’ or in a
time of peace and good will from the Father to men, for God
was pleased in the fullness of his own time to send Christ to this
world (Gal. 4:4, 5; 1 Tim. 1:15). ‘In the day of salvation have I
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succoured thee.’ While Christ was on this earth working out the
salvation of his people by his obedience, suffering and death, he
was helped, strengthened and empowered by the Father
through the Holy Spirit. Paul cries, ‘Behold,’ before each
sentence in order to get their undivided attention. ‘Now is the
accepted time.’ It is the time of God's mercy and grace to men in
Christ. ‘Now is the day of salvation.’ The work is done,
righteousness is brought in and God is reconciled in Christ. God
has purposed, promised and pictured this day throughout the
Old Testament. It is all fulfilled in Christ (Heb. 3:6-12).
v. 3. To ‘give no offence’ is to avoid actions, words, habits and

conduct that might be a stumbling-block to others and hinder the
success of the gospel preached. The words can be a general
precept to all believers, as in 1 Corinthians 10:31-33, especially
to ministers. There are persons who are awaiting all
opportunities to reproach the gospel and discredit the ministry of
the word. Let us not give them reason to do so. The next verse
seems to bear out the fact that Paul is speaking to ministers of
the gospel.
vv. 4-5. It is not only essential that a minister avoid words and
actions that might be a stumbling-block and an offence to
others, but that he should actively, by all means and ways,
prove and show himself to be a true and faithful preacher of the
gospel. This is done through ‘patience,’ under trials sent by God
without murmuring, being gentle and kind in dealing with the
infirmities of men and waiting on the Lord to accomplish his
purpose. ‘In afflictions’ let him be an example to the flock. Let
him depend on God to supply his ‘necessities,’ for they who
preach the gospel are to live by the gospel (Phil. 4:19; Gen.
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14:22, 23). Even the minister must endure ‘distresses,’ both in

body and mind, not knowing what to do nor which way to go
(Ps. 37:5). Let him show courage and faith under persecution
for the gospel, even in stripes (2 Cor. 11:23, 24), in prison or
bonds for Christ's sake and in tumults or uproars and opposition
from the people. It is essential that ministers show themselves
to be his servants in constant labour. God will not own nor bless
laziness. A true minister will be known for watchfulness,
guarding the pulpit and assembly from error of doctrine or spirit,
and he will be faithful in fastings, whether voluntary or
involuntary!
v. 6. The apostle in the preceding verses exhorts ministers to

show themselves to be such by way of life and conduct; he now
deals with the inward or unseen attitude and spiritual behavior.
If any believers demonstrate ‘pureness’ of motive, doctrine and
heart, it should be those who teach others. Their ‘knowledge’ of
the Scriptures and the mysteries of grace and their wisdom in
leading God's people come by prayer and study (2 Tim. 2:15;
Acts 6:4). The minister must not easily be provoked to anger but
by ‘longsuffering,’ patience and ‘kindness’ must demonstrate the
Spirit of Christ. Who is sufficient for these things? Who is able to
produce such ideals? None in themselves; but by the Holy
Ghost and by genuine, unfeigned love for Christ and his sheep it
is possible.
v. 7. True servants of Christ are also revealed by preaching ‘the

word of truth,’ the gospel of our Lord Jesus (1 John 4:1-3; Isa.
8:20). They are known by ‘the power of God’ accompanying
their preaching (1 Thess. 1:5, 6). ‘The armour of righteousness’
probably refers to the whole armor of God, as in Ephesians
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6:13-17, or especially to the shield of faith in the left hand and

the sword of the Spirit in the right.
vv. 8-10. The ministers of the gospel must expect to meet with
many different alterations of their circumstances and conditions
in this world. They will not be treated, received, nor regarded in
the same way by all. They will be loved by some and hated by
others. It will be a great evidence of their integrity and faith to
behave properly under whatever conditions (Phil. 4:11-13). The
apostle met with honour and dishonor, good reports and evil
reports. He was a ‘true’ minister, yet counted by some to be a
‘deceiver.’ He was ‘unknown’ and unrecognized by most men,
but ‘well known’ to believers. He was a dying man, yet in Christ
alive evermore; ‘chastened’ by God and men, but not yet given
over to death. Like his Lord, the minister is a man of great
sorrow (Rom. 9:1, 2) over his sin and the unbelief of others, ‘yet
always rejoicing’ in the Lord (Phil. 4:4). It is generally the lot of
God's preachers to be ‘poor’ in this world, but they are the
instruments of grace to ‘make many rich’ spiritually. They have
left all to follow Christ and, therefore, have little or ‘nothing’; but
in Christ pertaining to true life!
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Be not unequally yoked together

v. 11. The apostle, having dealt at length with those who teach,
preach and minister the word of God, exhorting them to fulfill
their ministry, to walk in integrity of life (inwardly and outwardly),
to preach the word of truth in the power of the Spirit (all of which
he encourages by his own example), now addresses the whole
congregation saying, ‘My mouth is open to you, to speak freely
and openly to you all the counsel of God (Acts 20:20, 27) and to
deal with you faithfully and plainly. My heart is enlarged. I speak
openly and plainly to you because I love you! This strong love
for you is what opens my mouth toward you, for I desire your
eternal good.’
v. 12. ‘I have no difficulty finding room in my heart for all of you;

the trouble is with you. Because of outside influence, doubts
concerning my office and authority and the fact that I have had
to rebuke and correct you for various errors, you cannot find
room in your hearts to love and accept me and my words’ (Gal.
4:16).
v. 13. ‘Now, by way of return, grant to me the same

recompense; repay me with affection; let love be returned for
love. I speak to you as children.’ As a father should love his
children, so children should love their father. ‘Open wide your
hearts to me as I have opened my hurt to you’ (1 John 4:7-11).
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v. 14. ‘Be not unequally yoked together with unbelievers.’ This

metaphor is taken from horses or oxen which, being joined
together by a common yoke, must walk and pull together in the
same direction and with the same goal or have serious
problems. Believers and unbelievers do not have the same
principles, natures, nor goals. They cannot walk together in
harmony because they are not agreed on the vital issues of life,
sin, salvation, God's glory and the gospel (Amos 3:3).
Therefore, the believer is unwise who marries an unbeliever (1
Cor. 7:39), who forms a business partnership with an
unbeliever, who seeks social fellowship and companionship with
unbelievers, who attempts to worship or conduct religious
projects with unbelievers. This is not to be understood as
forbidding any contact with unbelievers in civil society,
conversation, or vocation and grade. If that were true, the
believer would have to leave the world. Also, God put us in the
world as salt and light (Matt. 5:13-16) to witness to all men and
to be an example of his grace, even to those who despise his
name. But to seek an unnecessary alliance and partnership with
one who does not know nor love our Master is foolish, for what
fellowship, companionship and agreement can righteousness
have with unrighteousness? What an absurdity to think of
joining together for comfortable communion darkness and light,
or fire and water! (1 Cor. 10:20, 21; Eph. 5:5-11).
v. 15. What harmony can there possibly be between Christ and

the devil? The word ‘Belial’ is only used this one time in the New
Testament but very often in the Old Testament and signifies a
very wicked person. Most agree that the reference here is to
Satan. Christ, who dwells in us and we in him, has no fellowship
nor agreement with Satan; therefore, how can we enjoy
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unnecessary communion with those who manifest themselves

to be children of the devil? Christ Jesus is our life, our part and
portion; the infidel's part and portion are sin, self and eternal
damnation. Therefore, what do we share in common that would
give us any common ground for communion?
v. 16. The argument for believers to quit the company of wicked

persons, to separate from them and to avoid being joined
unequally with them in unnecessary communion is further
enforced by asking, ‘What agreement can there be between a
temple of God and idols?’ We are certainly the temple of God;
for God said, ‘I will dwell in them, and walk in them, and I will be
their God, and they shall be my people’ (1 Cor. 3:16; Eph. 2:21,
22). ‘We are the temple of the living God.’ Idols have no life but
are dead things and are representatives of dead men. What
agreement or place can life have with or for death? We can no
more walk with the living God and find joy and comfort in
communion with unbelievers than we can bring dead idols into
the temple of the living God! The apostle is not just setting forth
the rules and laws concerning unnecessary communion with
unbelievers. He is wondering why the believer would seek such
alliances and what possible agreement or communion could
come of these partnerships! They have nothing in common.
vv. 17-18. Paul does something here that is done in other

places in the New Testament. He quotes the Old Testament, not
word for word but keeping to the true teaching; in the same
quotation he uses another passage (Isa. 52:11; Jer. 31:1, 9).
Israel was a special, chosen nation (Deut. 7:6-8) and so were
commanded to separate themselves from idols and idol
worshippers, from heathen people and their evil ways. The
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believer is chosen of God, loved, redeemed and called to a life

of righteousness; therefore, he ought to and will separate
himself from superstition and will-worship in the matters of the
soul. He will separate himself from the evil customs and
manners of the world, conducting himself as a child of the King.
He will separate himself from wicked and immoral persons, not
wishing to keep company with them in their sins nor to be
exposed to their evil by association. He is not our Father
because we separate ourselves from worldly associates and
associations, for he is our Father by grace and adoption by his
own will in Christ, but he will care for us as a father cares for his
children in their every need (Matt. 6:31-33).
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Perfecting holiness in the fear of God

2 Corinthians 7:1-7
v. 1. ‘Dearly beloved, since we have the great promises of God

in Christ (2 Cor. 1:20) (adoption, God is our Father and we are
his children; justification, we are righteous, redeemed and
sanctified (1 Cor. 1:30); glorification, we shall be like Christ and
reign with him for ever (Rom. 8:16-18), let us cleanse ourselves
from everything that would defile body and spirit.’ By the grace
of God (1 Cor. 15:10), through the word of God (Ps. 119:9-11),
with the aid of God's Spirit, let us keep ourselves clean, not only
from fleshly corruption such as intemperance, drunkenness,
profanity, dishonesty, sexual impurity and idolatry, but also from
error of spirit such as pride, envy, covetousness, malice, evil
thoughts and self-righteousness. ‘Perfecting holiness in the fear
of the Lord.’ By holiness is not meant the work of perfect
sanctification of the believer before God, for that is wholly the
work of Christ, who is our sanctification and righteousness (Heb.
10:14; Rom. 3:19-22; 10:3, 4). But this is holiness of life, walk,
conduct and conversation to which we are called and which is
the mark and evidence of a true believer (2 Cor. 5:17; Eph.
4:21-24). This walk of obedience is motivated not only by God's
love for us and our love for him (2 Cor. 5:14, 15), but ‘in the fear
of the Lord’ (Prov. 3:7; 16:6). The fear of the Lord for a believer
is not slavish fear, or a fear of wrath and hell, but a reverential
affection as a child for a father. The fear of the Lord arises from
awe, trust, respect and dependence upon him, and a view to his
glory and approval (2 Cor. 5:9).
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v. 2. ‘Open your hearts to us as the ministers of Christ,’ Paul

writes. ‘Receive us and love us as we love you; for we have not
wronged you, we have corrupted no one by our doctrine, and
we have not cheated nor taken advantage of you.’ He is saying
that he had done nothing to forfeit their esteem and goodwill (1
Cor. 2:1, 2; Acts 20:20, 27, 33). He could not understand their
alienation of heart when he had done nothing to deserve it, but
rather had given himself for their eternal good (2 Tim. 2:9, 10).
v. 3. Paul did not call attention to their faults and infirmities only
to condemn, reproach, or expose them, but because he loved
them (Gal. 6:1, 2; 2 Tim. 2:24, 25). He said, ‘You are in my heart
and you will remain there; neither death nor life shall change
that love nor destroy our fellowship’ (John 13: 34, 35).
v. 4. ‘Great is my liberty of speech toward you. I open my mouth

to you and speak freely even of your faults,’ for this is the sign of
true friendship and love (Prov. 27:6). We are more reserved and
on guard with those who are not close to us. ‘Great is my
glorying (or boasting) of you to others, I rejoice in your faith,
your love and your liberality. I am filled with comfort especially
with the coming of Titus and the report he brought concerning
your state. In spite of the persecution and tribulation we endure
for preaching the gospel, my heart is comforted and I am
overflowing with joy because of the grace of God manifested in
you and other believers’ (1 Thess. 5:16-18).
vv. 5, 6. The apostle met with trouble and persecution in

Macedonia from without (that is, from the Gentiles and religious
Jews) and from within the church, being troubled by prophets
and unfaithfulness among believers, as well as within his own
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heart (1 Cor. 2:3-5). The road of faith is not an easy road. The
believer is subject to all of the trials brought upon men by
Adam's fall (Gen. 3:17-19), and in addition to these, he will be
hated, oppressed and persecuted for the sake of the gospel (2
Tim. 3:11, 12; Matt. 10:34-39). ‘Nevertheless God, who
comforts, refreshes, encourages and gives strength to those
who are depressed and troubled, comforted me.’ Paul is careful
to give the glory and praise to God, who is our Comforter.
Though the Lord chastens his people, puts them through great
trial and suffering for their good and the fulfillment of his
purpose, and though he allows the enemy to try them, as in the
case of Job, he never leaves them, never forsakes them but
gives them grace and strength to sustain and comfort them
(Heb. 13:5; 2 Cor. 12:9; 1 Cor. 10:13). The visit of his brother,
Titus, brought Paul great comfort. God is pleased to comfort and
strengthen his people in various ways, sometimes by his word,
by his special providence, or by encouragement and fellowship
of other believers. But whatever the instrumental cause of joy
and comfort, God is the principal cause – he comforts and is our
comfort?
v. 7. Paul was glad to see Titus. However, it was not just his
visit that rejoiced the heart of Paul, but the news that he
brought. Titus had visited the church at Corinth and had been
received with respect and kindness. Titus was greatly
encouraged by what he found at Corinth in regard to the things
Paul sought to correct by his first epistle – the divisions, the
incestuous affair, going to law before unbelievers, disorders at
the Lord's Table and misuse of gifts. Titus told Paul of the
earnest desire of the church to do the will of God, of their
mourning over the sins among them, of their fervent love for
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Paul and desire to carry out his instructions. This good news
rejoiced the heart of the apostle and abundantly exceeded his
troubles and afflictions. Nothing rejoices the heart of a minister
or a true disciple of Christ more than a good report from others
who name the name of Christ (2 John 4; 3 John 3, 4).
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Godly sorrow worketh repentance

v. 8. The apostle refers to his first epistle to the Corinthians. He

had to deal with so many errors of the spirit and the flesh that
had risen in the church that he was sure he had offended others
and caused all to be shaken somewhat. He did not regret writing
the letter, for he wrote under divine inspiration (2 Tim. 3:16), but
he regretted the sorrow it caused. However, that sorrow was
only for a little time, for it led them to repent and correct the
errors of which Paul wrote.
v. 9. Paul did not rejoice in their sorrow and grief. No one can be
glad when a brother weeps and is afflicted, even under the
chastening hand of the Lord. But Paul rejoiced in the effect and
results of this experience. Their sorrow led them to
acknowledge their error, to repent toward God and to correct
these abuses of which he wrote. ‘Ye were made sorry after a
godly manner’ - that is, their sorrow was of the right kind. They
had not just offended Paul and wronged one another, but their
sin was against God (Ps. 51:3, 4; Acts 5:4). We may grieve and
wound others by our evil conduct and words, but we sin against
God; therefore, true repentance is toward God and is born of
love for God and a desire to do his will. The goodness of God
leads us to repentance. The church suffered no loss nor harm
by what Paul did; rather they gained, because they repented
and corrected matters.
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v. 10. These words prove that Christians and churches suffer no

harm but rather profit by rebuke and correction from faithful
ministers (2 Tim. 4:1, 2). ‘Godly sorrow,’ which is a work of his
grace and spirit, which springs not from fear of hell and
damnation, but from a love for God and grief over offending him
and which looks to Christ in faith for grace and mercy, leads to
salvation and deliverance from evil. Repentance and faith are
inseparable. You cannot have one without the other. They are
like a sheet of paper - there must be two sides (Acts 20:21). No
man has ever believed on Christ without repentance, and no
man will repent apart from true faith in the Lord Jesus. True
repentance will never bring regret, only rejoicing. ‘The sorrow of
the world worketh death.’ Esau was sorry that he lost his
birthright, not that he had sinned against God. All men are sorry
when they lose worldly riches, honour, comfort and reputation,
but their sorrow has nothing to do with their relationship toward
God, therefore, it results not in true repentance, nor faith, nor
forgiveness, only death upon death. True repentance has to do
with my relationship with God, not with this world and its
influence (Isa. 55:6, 7).
v. 11. Godly sorrow, which works repentance and leads to

deliverance, produces many evidences of the sincerity and
genuineness of it (1 Thess. 1:4, 5, 9). ‘What carefulness, to
correct our behavior before God and to avoid future offences in
this area. ‘What clearing of yourselves,’ not by denying our guilt
and sins, but by confessing them and seeking forgiveness (1
John 1:9). ‘What indignation,’ not against God because of his
holiness and law, nor against God's servant for pointing out our
sins, but against ourselves for our folly and our rebellion (Job
42:5, 6). ‘What fear,’ not of hell and damnation, but of God, of
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incurring his displeasure and of bringing reproach on Christ

(Prov. 1:7; 16:6). ‘What vehement desire’ to honour God, to right
that which is wrong and to live for the glory of Christ in this
present evil world (Phil. 3:10-14). ‘What zeal’ for God and his
glory, for the testimony of the gospel and for the unity and
holiness of the church. God forbid that we should be the
occasion for stumbling on the part of one of his sheep or the
occasion for the gospel's being ridiculed by outsiders (2 Sam.
12:14). ‘What revenge,’ not against persons in a private way, for
that belongs to God, but against sin and disobedience, whether
found in us or others. This may refer especially to discipline
exercised in the matter of incest found in 1 Corinthians 5:1-5. In
that matter they acted in accordance with Paul's counsel and
cleared themselves by dealing firmly with the offender.
v. 12. Paul declared in this verse that he did not enter into the
problem of the incestuous person for the guilty man's sake only
(though he needed to be disciplined, corrected and restored to
obedience), nor for the sake of the father who had been
wronged, but for the welfare and good of the whole church, lest
the church suffer for permitting such a scandal to continue. His
chief concern was for the glory of God and the good of Christ's
Church.
v. 13. What comfort and encouragement Paul received when he

learned that the church at Corinth had grieved over their errors,
repented toward God and corrected the abuses he had exposed
in his letter! True believers grieve over sin and faults, not only in
themselves, but in others, and are overjoyed when matters are
corrected. They restore the fallen with great joy (Luke 15:10;
Gal. 6:1, 2). Paul was especially delighted at the joy of Titus, for
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he was able to give Paul a good report of the church when he

came to visit (2 Cor. 7:6, 7). Believers weep with those who
weep and are comforted with one another's comforts.
v. 14. Evidently Paul had boasted to Titus of the faith, liberality

and devotion to him which the church at Corinth had
demonstrated. They had not disappointed him, nor proved his
words to be false. Titus came to him with a report from the
church which confirmed all of the good things he had said of
them. Love enjoys a good report and always grieves over any
sin (Cor. 13:6, 7).
v. 15. ‘The heart of Titus goes out to you more abundantly than
ever as he recalls and reports to me how submissive you were
to his teaching and leadership (Heb. 13:7, 17). You received
him and his words with humility and respect.’
v. 16. The apostle rejoices that he could write and speak to

them with confidence that they would hearken to his
exhortations in the future as in the past. He may be saying this
partly to commend them and partly to pave the way for what he
has to say in the next chapter concerning giving.
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Abound in this grace also

In this chapter the apostle praises the churches of Macedonia

for their liberality and generous spirit in the matter of giving, and
he uses their example to encourage the Corinthians to abound
in this grace of giving. Actually, who should give, how we should
give, how much we should give and to whom we should give
form the main theme of the next two chapters of this epistle.
v. 1. ‘Brethren, I want to tell you more about the grace, favour

and spiritual blessings of God which have been bestowed upon
the churches of Macedonia, arousing in them love for others
and the desire to give alms and aid to those in need.’ The
phrase ‘to wit’ means to inform, make known, or to give
knowledge of a thing. Their liberality was the result of the grace
of God in them, for his grace is the fountain of all the good that
is in us or done by us at any time (1 Cor. 15:10; Eph. 4: 32).
These churches were Philippi, Thessalonica, Berea and others.
v. 2. Although these churches were under great persecution

from Jews and pagans, although they had endured great trials
and were in deep poverty, this did not keep them from taking up
a collection and sending gifts to their needy brethren in other
places. They had little themselves but freely gave generously of
what they had (Mark 12:41-44).
v. 3. Two things the apostle points out concerning the

generosity of these churches.
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1. They gave according to their ability and even

beyond what they were able to give – they gave
sacrificially.
2. They did it voluntarily and willingly. They were not
told to give or how much to give, but rather gave freely
and cheerfully motivated by a love for Christ and the
brethren.
v. 4. They brought what they had collected among themselves

to the apostles and begged them to take the responsibility of
distributing these gifts to believers who were in need.
v. 5. The apostle expected something from them, even in their

condition of poverty and affliction, but what they gave was far
beyond his expectation. Here is the reason for their faith and
generosity – they first gave themselves to the Lord, to the care
of his providence, trusting him to provide for them and resting in
his care (Phil. 4:19). Then they gave themselves and what they
had to the servants of Christ to be directed and used according
to the will of God (Ps. 37:23-25).
v. 6. Paul instructed Titus to go to the church at Corinth and

receive alms and assistance for those in need. Evidently Titus
had dealt with this matter of giving when he was with them
before, but the work was not completed, so Paul urged Titus,
through the example of the Macedonians, to go to Corinth and
encourage among them the grace of giving.
v. 7. The church of Corinth excelled and abounded in every

grace, according to Paul. He commended their ‘faith,’ by which
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they had received the Lord Jesus and for which they had
courageously stood (1 Cor. 15:1, 2), their ‘utterance’ or speech,
by which they preached the gospel even in other languages,
their ‘knowledge’ of God, Christ and the truth of the gospel, their
‘diligence’ in discharging their duties to God men and their ‘love’
for him and the ministers of the word. ‘See that you abound and
excel in the grace of giving as well,’ for as faith, utterance,
knowledge, diligence and love are graces, work of God within
us, so also are kindness, generosity and liberality. None of
these can be exercised properly without the Spirit of God (Gal.
5:22).
vv. 8, 9. ‘I am not commanding you to give,’ nor does God give

a commandment fixing certain sums and times when believers
are to give. The Lord has certainly revealed his will concerning
giving. There is to be a willing mind (v. 12); everyone is to have
a part (v. 13); and that part is to be as God has prospered or
enabled them (1 Cor. 16:2). But Paul seeks to motivate them by
three things: by pointing out the example of other believers, by
urging them to prove the sincerity of their love to Christ and
others (James 2:15-17), and by the example of our Lord Jesus
Christ - our Lord gave all for us. Through his love, kindness and
grace, he, who was rich beyond description, became so very
poor so that by his poverty we might have every spiritual need
abundantly supplied. ‘Let this mind be also in you which was in
Christ’ (Phil. 2:5-9). How can we, who are loved in such a way,
not also love? How can we, who are the recipients of such
grace and mercy, not be gracious and merciful to others?
v. 10. ‘It is then my counsel and advice, and it is profitable and

fitting for you, to complete this work which you willingly began a
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year ago.’ A good beginning and a willing mind are good, but
not enough. We must persevere and do it. Words and good
intentions are fine, but the doing of it is essential (1 John 3:18).
v. 11. ‘Now, therefore, finish what you began. You showed

before that you had the will to help those in need; now perform
the doing of it according to your ability or as God has prospered
you. Give out of that which you have, be it little or great. No man
is expected to give that which he does not have.’
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First – a willing mind

v. 12. In the matter of giving, the motive and spirit in which we

give are of greater importance than the amount. There must first
be a willing mind. If what we give springs from a cheerful and
willing heart, it is accepted of God, it be little or much, for the
Lord does not require of us that which is not in our power to
give. The widow's mite and a cup of cold water given willingly for
the glory of God are well-pleasing to God (Phil. 4:18).
vv. 13, 14. The apostle's meaning is that the burden of the
collection or offering should not be carried by some while others
are excused from giving, but that everyone should give
according to his ability (1 Cor. 16:1, 2). Also, the meaning is that
there should be an equality between givers and receivers -
share and share alike. ‘At the present time your brethren are in
need and your gifts will supply that need. At another time their
surplus may be given to supply your want’ (Acts 2:44, 45).
v. 15. This is a quotation from Exodus 16:17, 18 and refers to

the manna which God gave for food in the wilderness. Each
morning it was gathered by the people, by some more, by
others less; yet when it was measured, every man had his omer
and no more. The man who gathered much shared with those
who gathered less, and every need was met. If we are blessed
of God to have an abundance of material blessings, he surely
intends us to share with those who have less strength, ability, or
blessing. This does not excuse nor justify laziness and an
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unwillingness to work (2 Thess. 3:10). The true believer does

not look upon giving for the preaching of the gospel and the
relief of the needy as a duty, but as a privilege and a blessing
(Acts 20:35). What we give is not really ours but the Lord's. We
are but his stewards and servants (1 Chron. 29:12-14).
vv. 16, 17. Paul requested of Titus that he go to Corinth for the
purpose of receiving a collection and to assist them in the
matter of giving, but God had already laid the matter on the
heart of Titus, and though he made the journey at the
suggestion of the older apostle, he willingly did so of his own
accord. How blessed is the service of the Lord when it is
motivated by a willing heart!
vv. 18, 19. Who this brother was is difficult to say. Some have
suggested Luke, Barnabas, Silas, Apollos, or Mark, but one
thing is clear, he was a brother who faithfully preached the
gospel. Also, he was one chosen by the churches to travel as
Paul's companion when he carried a large gift for distribution
among the needy. On that occasion, as now, Paul's end was the
glory of God and to show his readiness to help others.
vv. 20, 21. Paul is careful to have another brother, designated

by the church, with him when he is entrusted with gifts and
money for distribution. This is not only to provide things honest
in the sight of God, but also in the sight of men. Paul would not
handle so large a gift alone lest someone should think that he
had applied it to his own use or did not distribute it to those for
whom it was intended. Paul could be trusted and he certainly
trusted Titus, but he did not know what men say; he therefore
takes along or sends along a witness. Let us be careful to
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pattern our methods in the handling of collections in the same

way (2 Cor. 13:1).
v. 22. Paul mentions sending another brother of good report and

faithful service along with them.
v. 23. This verse contains Paul's words of recommendation for

Titus and the brethren sent to Corinth to make up their collection
and gifts for the needy in other places. In the matter of
preaching the gospel, Paul, on another occasion, discounted
letters of recommendation, saying that the gospel he preached
and the fruits of his ministry were his letter of recommendation
(2 Cor. 3:1-3). But in the matter of handling finances and
receiving to hand large gifts to be taken to other places, Paul
feels it necessary to express his personal confidence in these
men and to assure the church at Corinth that they can be
trusted fully. ‘As for Titus, he is my partner and fellow-helper,
and the other two brethren are chosen messengers of the
churches and a credit and glory to our Lord.’
v. 24. ‘Therefore, when they come your way, receive them and
show to them (before all) the reality and truth of your love to
Christ, to others and to me. Show also that I have good reason
for boasting about and being proud of you.’
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God loveth a cheerful giver

In this chapter Paul continues his teachings on the subject of

giving, with directions concerning the acceptable way and
manner in which this grace should be performed, as well as
some fresh arguments and encouragements for being diligent in
the grace of giving.
v. 1. Paul thought it unnecessary to say much more to them

about the offering or collection to be received for the poor and
needy. He had covered the subject quite well and had sent
three brethren to them, who knew the subject well and were
capable of instructing them.
v. 2. He also was well acquainted with their willingness and had

boasted of their zeal and enthusiasm in this matter to the
churches of Macedonia. He told these other churches that
Corinth was prepared last year to get on with this business, and
this stimulated the majority of them to do likewise.
v. 3. Yet, knowing the frailty and changeableness of human

nature, knowing the power of the enemy, knowing that men are
prone to grow cold and indifferent and knowing the need for
constant encouragement and teaching in spiritual matters, Paul
sends the three brethren on their mission to Corinth (Matt.
26:41; Heb. 3:13, 14). ‘I want you not only to be ready in heart,
but in hand, lest our boasting of you be in vain.’
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v. 4. Paul writes, ‘If I should come there and some of the

brethren from Macedonia (to whom I had spoken so proudly of
your charitable work) should come with me and find that you
had done nothing, only talked about giving and sharing, I would
be ashamed, to say nothing of your own embarrassment.’
v. 5. ‘Therefore, I thought it necessary to send Titus and the

brethren to you before I came down, that they might make
arrangements in advance for this gift of yours which has been
so much spoken of, that it may be received and ready. It must
be a willing and generous gift, not a matter of extortion nor given
reluctantly’ (Exod. 35:5; 1 Chron. 29:9).
v. 6. A covetous person may think when he gives money, goods

and alms to others that the amount given may be charged to
loss, but not so! It is no more loss than the seed planted by a
farmer is lost. The farmer must turn loose of the seed, give it up
and bury it in faith that God will multiply it according to his will.
So it is with giving. We willingly part with our gifts generously,
sharing that which God has placed in our hands, knowing that
he will supply our needs according to his will. The farmer must
also be free and generous with the seed, for the more seed
sown, the greater the harvest. If we give sparingly and
grudgingly, we will reap the same, but if we are moved by God's
grace so that blessings may come to others and we give
generously, we shall also reap bountifully.
v. 7. ‘Let every person (not just the prosperous or a few) give as

he has been led of the Spirit, as he has made up his own mind,
as he has determined in his own heart and, of course, in
proportion as God has blessed him. Let him give cheerfully and
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joyfully, not reluctantly nor out of duty and necessity, for God
loves, takes pleasure in and blesses a willing, cheerful giver’
(Prov. 22:9).
v. 8. Generous men do not lose by giving to others, for God is

able to make all sorts of gifts (both spiritual and temporal) come
their way (James 1:17; Phil. 4:19). ‘As you are enabled by God
and moved in your hearts to give, the Lord will provide for you in
all things and will also enable you to abound in other good
works.’
vv. 9, 10. This is a quotation from Psalm 112:9 and declares

that the benevolent person who is merciful, generous and gives
to others shall be blessed of God, and the fruit, influence and
results of his work and example will live for ever. ‘God, who
provides seed for the sower and bread for food, is both able and
willing to supply you with whatever you need and bless your
acts of kindness for his glory and the eternal good of those to
whom you minister.’ It is God who gives us a willing heart, who
supplies us with means to give and who uses the gifts we give
for his glory.
v. 11. Works of charity and grace do not impoverish us, but

rather are means to enrich us. Can a man lose by doing that
which pleases God and that of which our Lord himself is the
great example? (2 Cor. 8:9.) Give liberally with humility and
simplicity, and God will enrich you in all things and your
generosity administered to others will bring forth much
thanksgiving to God.
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v. 12. The two great ends of every believer's life are the glory of
God and the good of others. As Paul and the apostles disperse
the gifts to needy people, both of these ends are served. The
needs of many are met and the people glorify God and give
thanks to him.
v. 13. Most believe that this collection and these gifts were for
the poor believers in Jerusalem and, being sent by these
Gentile churches, would only cause them to glorify God the
more and be strong proof of the Gentiles’ subjection to, and love
for, the gospel of Christ. True Christianity is a submission to the
gospel of Christ, is evidenced by labors of love and works of
charity and results in praise and glory to our God (Matt. 5:16).
v. 14. ‘Those whose needs are supplied by your generosity will

respond and make the best return they are able, by loving you,
longing for your presence and fellowship and praying for you.’
v. 15. ‘Thanks be unto God for his unspeakable gift, our Lord
Jesus Christ – the giver of every gift, the fountain of all
blessings and the only Saviour of sinners.’ This gift is
indescribable, inexpressible and beyond telling.
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The weapons of our warfare

Paul met with much opposition at Corinth from false preachers

and teachers. He had many enemies there who boasted in
themselves and refuted both Paul and his doctrine. They envied
him and did all that they could to undermine him and lessen his
influence. They represented him as a harsh, mean-spirited man
and insinuated that he had neither the authority nor the courage
which he claimed. In this chapter he vindicates himself and
arms the Corinthians against these self-seekers.
v. 1. Paul's enemies evidently had charged him with being

meek, gentle and humble when he was present with them, but
when he was away, he wrote forceful, bold and condemning
letters. Is not this the example of our Lord, who never
compromised the truth about men, yet was meek and gentle,
kind and patient toward all? When we find ourselves inclined to
be rough or angry with men, let us think of the gentleness of
Christ, be sensible of our own infirmities and yet be bold in our
quest for Godliness in spirit and deed (2 Tim. 2:24, 25; 4:1, 2).
v. 2. He urges them to hear him, follow him as he follows Christ

and submit to his teaching, that he might not, when he comes
among them, have to use that power and authority given him by
Christ (Heb. 13:7, 17). He does not want to deal boldly with
them all in general, as he plans to deal with some who have
accused him of acting according to the flesh (1 Cor. 4:21).
These false preachers accused Paul of the very thing of which
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they were guilty, that of seeking his own worldly interest and
secular advantage and employing craftiness and fleshly wisdom
and methods to accomplish it (2 Cor. 1:12).
v. 3. There is a difference in walking in the flesh and walking

after the flesh or warring after the flesh (Rom. 8:1, 4-6). Every
believer walks in the flesh, in the body, in a state of
imperfection, attended with many weaknesses and infirmities,
but he does not walk after the flesh in that his fleshly appetite,
desires and pride are not his end, goal and objective. The glory
of God and a godly way of life are the desires of every renewed
heart (Phil. 3:10-14). Nor does the believer war after the flesh!
The work of the ministry and the Christian life are spiritual
warfare (1 Tim. 1:18; 6:12; 2 Tim. 2:3, 4), but this battle is not
fought upon fleshly principles, using fleshly methods, nor for
fleshly honour and glory. We seek his glory and the true
salvation of sinners (Jer. 9:23, 24; 1 Cor. 10:31).
v. 4. The goal of the Christian ministry is not carnal but spiritual.

We seek not lip-service from men but heart love to Christ. It is
not our goal to bring men to outward morality and reformation
alone, but that they might be new creatures in Christ, delivered
from the kingdom of evil to become bond-slaves of Jesus Christ,
motivated to holiness and godliness by new and spiritual inward
principles. Therefore, our weapons and methods are not carnal
nor of the flesh, but spiritual (John 6:63). The strongholds of
Satan are ignorance, prejudice, vain imagination, carnal wisdom
and beloved lusts. These can only be pulled down by the mighty
Spirit of God, bestowing grace and life through the gospel. Our
weapons in this warfare are the sword of the Spirit (the word of
God), prayer, gifts of ministering and love to Christ and his
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people (Eph. 6:11-15). We dare not depend on anything the

flesh can produce. If God does not work in us and through us,
we labour in vain.
v. 5. The preaching of the gospel of Christ is the power of God

to destroy the strongholds of Satan in the minds and hearts of
men, casting down every proud thought of self-righteousness,
every high and lofty reasoning of human wisdom, as opposed to
his revealed truth, every reliance on our works or deeds which
might be a rival to his grace in Christ, every high and haughty
look or feeling of confidence in what we were or have become,
and bringing us, mind and heart, thought and attitude, into a full
and complete dependence upon and obedience to Christ Jesus
(1 Cor. 1:26-31; Col. 2:9, 10). Repentance is the gift of God;
faith is the gift of God; eternal life is the gift of God. All that we
are, know and shall ever be are gifts of God and the work of
God in us through, by and for the glory of our Lord Jesus (Eph.
2:8-10). We have nothing of which to boast in the flesh (1 Cor.
4:7). What we do is in response to what he has done in us and
for us (1 John 4:19).
v. 6. The apostle refers here to church censure and

excommunication to be exercised upon those who depart from
the gospel of God's grace. Paul would not tolerate another
gospel, the dishonoring of the name of Christ, nor a disorderly
walk among church members. These offenders are to be dealt
with by the church, not hastily, but prayerfully, patiently and only
after our own submission and obedience to Christ are secured
and complete. Church censure and excommunication are
painful but necessary where the honour of Christ, the glory of
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God, the well-being of the church and the testimony of the

gospel are concerned.
v. 7. ‘Do you look upon and judge men by outward

appearance?’ (1 Sam. 16:7; Luke 16:15.) Are you so weak in
spiritual wisdom that you judge men by their faces, their outward
appearance, their claims and their voices and words? A man
may appear to be gracious and not have the principle of grace
in his heart. A man may appear to be learned in the Scriptures
and not know Christ. Don't be misled by the outward
appearance of some; redemption is a heart work. ‘If any among
you is confident that he has an interest in Christ, is redeemed by
his blood and is a believer, let him reflect and remind himself
that on the same basis (which is the mercy and grace of God in
person and work of Christ) we, too, have a saving interest in
him.’ We must not think that none belong to Christ but
ourselves. By the grace of God we are what we are, and his
grace is effectual to save even those who differ from us.
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He that glorieth, let him glory in the

Lord
Paul defends his ministry against the false preachers who

despised him, opposed him and judged him by appearance.
Spurgeon once said, ‘The best way to expose a crooked stick is
to lay a straight stick down beside it.’ Every generation is
plagued with false preachers and religious hucksters (Matt.
7:15; 2 Peter 2:1-3).
v. 8. When God calls a man to be a prophet, an apostle, an

evangelist or a pastor (Eph. 4:11-13), he is pleased to give that
man gifts, ability and certain authority (2 Cor. 13:10; Heb. 13:7,
17). This power is not for the destruction, oppression, nor
discomfort of the flock, but for their edification, to promote their
faith, holiness, comfort and eternal salvation. Paul was not
ashamed to speak of, nor to exercise this authority. Let all who
have office or authority in the church remember that with
authority goes responsibility to edify and unify, not destroy.
vv. 9, 10. This was the charge against Paul which came from his
enemies and false preachers: ‘When he is absent and writes to
the church, his letters are weighty, powerful, forceful and
demanding of obedience to God, yet when he is present, he
does not impress men with his appearance, grandeur and
forceful oratory, but rather his bodily presence is small, frail and
old, and his speech is humble, without impressive persuasion
and contemptible to those who are looking for a hero to
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worship.’ What they thought to be an insult to Paul was a strong

recommendation of his true call of God (1 Cor. 15:9, 10; Eph. 3:
8; 1 Tim. 1:15; Phil. 3:3). God never intended us to be
impressed with men, to adore men, nor to be obsessed with
preachers, but to worship only Christ (2 Cor. 4:7; 1 Cor. 2:4, 5).
v. 11. Paul declares, ‘But those who judge by appearance only

and think, because I walk in humility before God and men, that I
am not an apostle with due authority, let those people realize
that what I say in letters, I will put into deeds when I am
present.’ There comes a time to deal forcefully with rebellion
and disobedience (1 Cor. 5:4, 5).
v. 12. Paul refuses to evaluate either himself or his ministry by

the method used by these teachers of false religion to commend
themselves. They were pleased with themselves, prided
themselves on their righteousness and estimated their value in
the kingdom of God by comparing themselves with themselves
and others. Paul denounces this as unwise (Isa. 65:5; Luke
16:15; 18:9). If we have any grace, gifts, or ability, they are
given and sustained by God, and even at our best we are all
altogether vanity in his sight (l Cor. 4:7; Ps. 39:5). Feeding our
egos by comparing ourselves with others is foolish.
v. 13. They had among them men who boasted immeasurably,

or beyond the gifts which they had. Paul had a better rule for his
conduct: not to boast of any gifts, graces, or authority other than
those God had obviously given to him and not to go beyond his
God-given commission as to duties and place of service. His
authority and ministry included the Corinthians. What an
important lesson for all believers! Each member of the body has
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a place and a service to perform. Learn what it is and seek not

to be otherwise nor to envy another (1 Cor. 12:12-18).
v. 14. Paul declares that he had not gone beyond the bounds
set for him by the purpose and providence of God in edifying
and instructing the church at Corinth, for he was indeed sent by
God to them (Acts 18:l, 9-11). Another evidence of his being in
the will of God by ministering among them was that God had
blessed his labors with success (Matt. 7:16).
vv. 15, 16. When Paul rejoiced in the Corinthians as his children
and converts (whom he had begotten through the gospel of
Christ), he was not taking credit for the labors of other men, as
did these false preachers, who, when they came to Corinth,
found a church planted with many believers. Yet these men
claimed the Corinthians as their own, belittled Paul, and
troubled the church with their errors. His hope concerning this
church was that as they were grounded in truth and grown in
spirit, his field of labour would be enlarged greatly, and both he
and they would be the instruments of God to preach the gospel
in regions beyond, where the name of Christ was not known. He
was not interested in interfering with, nor boasting in, work
already done by others before he came on the scene.
v. 17. But none of us really has anything in which to glory (Jer.

9:23, 24; 1 Cor. 1:29-31), neither Paul who planted nor Apollos
who watered, for it is God who gives the increase (1 Cor. 3:5-7).
We have no reason to glory in ourselves nor in our works, but
only to thank, praise and give glory to God, who is pleased to
use human vessels to accomplish his divine purpose.
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v. 18. It is not the man who praises and commends himself who
is approved and accepted, but it is the person whom the Lord
enables, approves and commends (Prov. 27:2). Self-
commendation means nothing; rather than lifting us, it really
lowers us in the estimation of true believers and is nauseous to
God.
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The simplicity that is in Christ

In this chapter Paul continues to expose the false teachers in

the churches who sought to lessen his influence and who were
preaching another gospel. He calls them false apostles,
deceitful workers and ministers of Satan. In denouncing these
false apostles, he feels it necessary to defend his apostleship
and his ministry among the Corinthians and to call their attention
to his dedication to the gospel of Christ and his own sufferings
in the service of Christ.
v. 1. Matthew Henry wrote, ‘As much against the grain as it is

with a proud man to acknowledge his infirmities, so much is it
against the grain with a humble man to speak in his own praise.’
What Paul here calls ‘my folly’ is his effort to speak in his own
defense and his own commendation. This is foolishness unless
a man has a good reason. Paul knew that he had a good
reason, which was to preserve these believers from being
corrupted by false preachers who had crept in among them. He
knew that he was the Lord's messenger to the Gentiles (Acts
9:15, 16), and he knew the tragic results if these men were
successful in discrediting him, so he begs them to bear with him
as he speaks of himself and the ministry God has given him.
v. 2. Jealousy is a feeling within a person which demands

exclusive loyalty and resents a rival or competitor for the
affections or attention. Paul's jealousy toward the Corinthians
was not so much on his account nor with a selfish motive, for he
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called it a ‘Godly jealousy.’ He was instrumental in bringing

them to Christ, to believe on him and to be joined with him in
union as a husband and wife are one (Eph. 5:23-25). He desired
to present them to Christ, and only to Christ, as a chaste virgin
comes to her husband, single in their love to him, sincere and
upright in their worship of him and faithful, not having their
minds and hearts distracted in any way from him by these false
teachers of law and self-righteousness (Gal. 6:12-14).
v. 3. This godly jealousy in Paul was a mixture of love and fear.

He loved them, deeply desired their eternal good and feared lest
they should be corrupted by these deceivers. Satan used the
serpent to seduce Eve from her obedience to God (Gen. 3:1-6).
He was crafty, skilful and deceptive, as are those men who do
his bidding under the guise of righteousness (vs. 13-15).
Believers are complete in Christ, who, of God, is made unto us
wisdom, righteousness, sanctification and redemption. Satan's
one goal is to corrupt the mind and turn the heart away from this
singleness or simplicity of Christ. It matters not to him if it be
law, morality, tradition, ceremony, or whatever (good or bad),
just so as there is a rival for Christ's pre-eminence and his
sufficiency. Christ plus anything in redemption is not the gospel
of God's glory and grace (Col. 2:9, 10) but is another gospel
(Gal. 1:6, 7). The foundation of great Reformation was the
Scriptures alone, grace alone and Christ alone. Nothing needs
to, or should be added to these (Rom. 5:1, 2; 2 Cor. 5:21). In
Christ believers are perfectly justified and righteous before the
Father.
v. 4. Some interpret this to mean that ‘If some particular

preacher comes to you preaching another Jesus, another spirit,
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or another gospel which is more for the glory of God and the
comfort of believers than the Christ, the Spirit, and the gospel
which Paul preached, you might well follow and honour him.’ I
cannot imagine Paul even supposing such a ridiculous thing,
since there is one Lord, one Spirit and one gospel. But Paul was
troubled became he knew that these false apostles were
preaching another Jesus, another spirit and another gospel,
which was a mixture of works and grace and of law and faith,
and he was greatly concerned lest the people hear these men
and be persuaded by them to turn from the simplicity of Christ (1
Tim. 2:5; Eph. 4:4-6). How prone the flesh is to listen to the
wrong voice and reject the true messenger? (John 5:43.)
v. 5. ‘You would do well to bear with me, for I am not one

degree inferior to those who were apostles before me (2 Cor.
12:11), such as Peter, James and John.’ This he says in answer
to those who questioned his apostleship, since he was not with
the original twelve (Gal. 1:17; Rom. 11:13), and also to show
how foolish the Corinthians were to prefer these false preachers
before him.
v. 6. The apostle Paul was intelligent, highly educated, skilful

and at home among kings or common people (Acts 22:3;
26:24). However, he did not in his public ministry use
philosophy, human wisdom, flowery words and oratory, but
spoke in the plain, popular style of the common people to whom
he ministered (1 Cor. 2:1-5). Though I seem to some to be
simple in my speech (2 Cor. 10:10), yet I am well taught in the
knowledge of Christ and his word’ (Gal. 1:11, 12). Too often
flowery words and sermons are used to cover a deficiency in the
knowledge of Christ. Even our blessed Lord spoke to the people
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in parables, stories and illustrations which they understood in

their heads, if not in their hearts. ‘God has been pleased to own
my ministry among you,’ he declared, ‘and clearly reveal to you,
by your own conversion and growth in grace, that he sent me,
and my gospel is his gospel.’
vv. 7, 8. It seems that some in this church highly valued the

false apostles, who compromised the gospel, flaunted
themselves in pride and authority and made merchandise of the
people, and they treated with contempt this true servant of
Christ, who had freely and humbly preached the gospel to them.
He asks, ‘Where did I offend you? Was it because I came to you
in fear and trembling, without pride and arrogance, using a
popular tongue suited to the common people, working with my
own hands as a tent-maker, that I might not be a burden to you?
Rather than being offended, you ought to be grateful. I took
wages of other churches and accepted more than their share of
my support to preach to you’ (1 Cor. 9:13-15). What fools we
are to judge things spiritual by outward appearance and claims
of men! (2 Cor. 10:7, 18.)
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Speaking in defense of
the ministry of God's servant
v. 9. There are always those who are eager to charge the

ministry or churches with covetousness, greed and ‘being in
religion for what they can get out of it materially.’ When Paul
ministered in Corinth for nearly two years, he deliberately took
nothing from them in order to dispel any doubts concerning his
one objective – to preach the gospel for the glory of God and
the salvation of sinners. He made tents for a living (Acts 18:1-3)
and received help from the brethren in Macedonia. He had
never been a burden to them and resolved never to be.
vv. 10-12. Mature ‘believers are taught by the Spirit and the
word of God that those who study, preach and labour in the
gospel are to live by the gospel and are to be supported
comfortably by those to whom they minister’ (1 Cor. 9:11-14;
Gal. 6:6). Paul was determined to take nothing from the
Corinthians, but to labour at his own expense, as he did in
Thessalonica (1 Thess. 2:5-9). He informed them of the reason
for this conduct and the reason why he boasted openly of the
fact that he preached without change to them. It was not
because he did not love them, nor was unwilling to receive
tokens of their love and friendship, but it was to avoid giving his
enemies occasion to accuse him of preaching to enrich himself.
This put the false apostles, whether rich or poor, on the spot.
They claimed to be equal or superior to Paul, so, in the light of
his willingness to be abased or to abound, to labour with his
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hands and to take nothing from men, let us see if they will work
on the same terms that Paul worked - only for the glory of God
and the eternal good of men.
v. 13. Unfortunately, there have always been and are now many
‘false apostles’ (Matt. 7:15, 16; 2 Peter 2:l-3; 1 John 4:1), who
pretend to be sent of God, but are not. They are ‘deceitful
workers,’ who not only lie about their call and serve themselves
and not Christ, but they handle the word of God deceitfully (2
Cor. 4:2). They never were apostles of Christ; they only pretend
to be.
v. 14. This is no marvel nor strange thing; for Satan himself, in

order to deceive men, appears as a messenger of light, truth
and righteousness. Pretending friendship, he designs ruin;
under a cloak of religion and morality, he promotes evil; under a
show of partial truth, he introduces great error, idolatry and
superstition. Too many people look for Satan only in bars,
nightclubs and dens of open evil. This is more of his deception.
He does his most effective work in the pulpit, in religion,
promoting self-righteousness, tradition and substituting any
hope other than Christ's righteousness and effectual sin-
offering, which is the sinner's only hope (Heb. 10:14-18).
v. 15. Since Satan, in order to receive men, pretends to be what

he is not, so those who are his ministers, who seek their own
profit and not the glory of God or men's salvation, will pretend to
be what they are not. They pretend to be ministers of
righteousness, but if you examine carefully, you will find that the
righteousness they preach is not the righteousness of Christ but
the righteousness of law, human works and deeds of religion
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(Matt. 5:20; Rom. 3:19-23; 10:l-4). Their end will correspond

with their deeds, or their reward at last will be according to their
works.
vv. 16, 17. Referring back to what he said in verse 1, Paul

expresses the hope that no man would think him to be unwise
and guilty of foolishness in commending himself and his ministry
to them and vindicating himself against the false apostles. If
they did not think him to be a fool, then he asked them to bear
with him in this folly; for he felt it necessary for the sake of the
gospel and for the good of the church not to allow these
insinuations against him to go unchallenged. He did not have a
special command of God to defend or commend himself. God's
servants are taught to be humble and to commit their ways unto
the Lord, but Paul felt that the glory of God and the best
interests of the church would be served by his speaking plainly
about his credentials, even if some thought it to be foolish
boasting.
v. 18. It is a fact that most men glory with respect to things

external, such as their birth and families, their riches and
possessions, their beauty and strength, or their education and
influence. The apostle says, ‘I will glory also, not in these things,
but in the grace of God in me and the power and gifts of God
upon me’ (Jer. 9:23, 24; Phil. 3:4-9). Paul detested this sort of
thing, for he kept saying, ‘I speak as a fool’ (vs. 21, 23), but he
felt it necessary to call attention to his integrity in the word and
put to silence these false preachers.
vv. 19, 20. ‘Notwithstanding all of your so-called wisdom’ (1 Cor.

4:9, 10) (the Corinthians prided themselves on both their natural
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and spiritual wisdom), ‘you gladly bear with these false

preachers, these proud boasters who bring you again under the
bondage of the law and works, who exploit you, who take your
money and possessions, who proudly exalt themselves over
you and who belittle you like a slap in the face’ (Gal. 2:4; 4:9).
All of this was taken in good part by many so that they rejected
Paul and came under the influence of these false preachers.
v. 21. Paul says, ‘I reply to the reproaches they bring against

me, claiming that I am weak and contemptible, for indeed I am
less than the least of all, the chief of sinners, but not in my
doctrine or in the ministry I have among you, for where any man
may be bold, I am bold! I speak foolishly as does anyone who
speaks to his own praise, but I must tell you the truth that you
may know God has sent me.’
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If I must needs glory

For the glory of God, for the sake of the gospel, for the good of
the church at Corinth and to expose the false prophets for what
they were, Paul continues to vindicate himself and to defend his
ministry and his message of justification by faith (Rom. 3:28).
They said that he was weak and contemptible, that his speech
was rude and they urged the people to reject Paul and follow
them. So Paul was forced to expose them (vs.12-15) and
defend himself (vs.16-18).
v. 22. ‘Are they Hebrews? So am I.’ Evidently these false

preachers were Jews who sought to bring into this Gentile
church their traditions and impose on the Corinthians the
ceremonies and requirements of the law (Col. 2:16, 17; Gal. 3:1-
3; 5:1-6; Rom. 10:4). They boasted that they should be heard
because they were Hebrews, descendants from Jacob
(Israelites) and sons of Abraham (John 8:33). Paul declared that
his credentials in this regard matched theirs (Phil. 3:3-7).
v. 23. ‘Are they ministers of Christ?’ Paul might have denied that
they were true ministers of Christ, since they did not preach
Christ, they put down the true apostle to the Gentiles and they
sought their own things, not the things of Christ nor the good of
the church. This a minister sent by Christ would not do! But Paul
chose not to do battle with them on this point (by pointing out
their inconsistencies and errors) but rather to show in himself
the spirit, sufferings, motives and dedication to Christ and the
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church which are characteristic of a genuine apostle and

preacher. He regretted having to commend himself (‘I speak as
a fool’), feeling that it would be misunderstood (vs. 16; Prov.
27:1, 2), but there was a reason for it - to stop the mouths of
these vain boasters. He was more than a minister of the gospel;
he was an apostle who labored more and suffered more then
even the other eleven apostles. Therefore, he was far superior
to these who found fault with him.
1. ‘In labors more abundant.’ He traveled more,

preached and wrote more, established more churches
and even worked with his own hands. He was a tireless
evangelist.
2. ‘In stripes above measure.’ He suffered more for
the gospel (being beaten, whipped and unmercifully
afflicted) than any other.
3. ‘In prisons more frequent.’ Who spent more time in
prison for the sake of the gospel than Paul? Certainly not
these false apostles!
4. ‘In deaths oft.’ He was always in danger of death.
The afflictions, evils and dangers to which he was
constantly exposed threatened death (2 Cor. 1:8.10).
vv. 24-27. In proof of his love for Christ, his dedication to the
gospel of God's glory and grace and the fact that God had
counted him faithful in the ministry of the word, the apostle
reveals some of the things he had suffered for the testimony of
God. Paul was the apostle of the Gentiles and for that reason
was hated of the Jews and among the Gentiles he also met with
great persecution. Five times he was whipped by the Jews
(Deut. 25:1-3); three times he was beaten with rods (Acts 16:19-
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23); once he was stoned (Acts 14:19); three times he suffered

shipwreck (we read of only one - Acts 27:18-44). ‘A night and a
day I have been in the deep’ may refer (as some say) to a
dungeon, but most likely it refers to being adrift on the sea after
a shipwreck. If he journeyed by land or by sea, he was always in
danger, for it seemed that everyone wanted to silence his voice.
Satan used every means, from bandits to false brethren in the
church, to add to the toil and hardship of Paul. He suffered
hunger, thirst, cold, exposure and lack of clothing. When we are
tempted to complain of our lot in life, it would do well for us to
review these verses and consider how little we have suffered for
what we believe (Heb. 12:4).
v. 28. Besides those afflictions and trials which were brought

upon his flesh and body (his outward man) by people who had
no relation to Christ or to the church (1 Cor. 5:12, 13), the
apostle was burdened in heart and mind with the care of all the
churches. He was not an ordinary pastor with the responsibility
of preaching to and overseeing one church, but he was the
Lord's apostle in these earliest days of the conversion of pagan
Gentiles, who had to be taught the ways of Christ, and the
conversion of traditional, legalistic Jews, who had to be taught
that Christ was the fulfillment and the end of the Mosaic law. Not
having the completed New Testament as their rule and guide,
all of these early churches looked to Paul and the inspired
apostles for guidance, instruction and correction.
v. 29. ‘Who is weak that I do not feel his weakness?’ There was
not a weak believer struggling with problems of foods, days,
inner conflicts, or temptation, with whom Paul did not
sympathize (Rom. 12:15). There was not an offended believer,
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hurt and wounded by what he did or said or by the words and

actions of someone else, that did not cause Paul pain and grief
until the cause of the offence was removed. This oneness with,
and compassion and sympathy for, members of the body of
Christ are not only the minister's responsibility, but should be
the feeling of all believers (1 Cor. 12:25, 26).
vv. 30-31. What Paul says in those verses is that if he must

commend himself and if it becomes necessary for him to prove
his apostleship and the integrity of his ministry, he will do so, not
by pointing to his unusual gifts, such as the different languages
he spoke, miracles he had performed, churches he had
established, or the great numbers of people who had been
saved by his gospel, but he chose to glory in the things he had
suffered for his faithfulness to the gospel and to glory in his
genuine love and concern for the people of God. He calls on
God as his witness that he speaks the truth (Rom. 1:9; 9:1-3).
vv. 32-33. He mentions one incident in the past in which he was

in great danger, but God delivered him. This was his first great
difficulty and the rest of his life was more of the same (Acts
9:21-25).
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My grace is sufficient for thee

The apostle Paul continues in this chapter to vindicate himself

and his ministry against the false preachers, taking notice of a
very remarkable and unusual experience with which God
favored him and of the method God used to keep him humble
and to keep him from being exalted. Yet for all this, he chose
rather to glory in his infirmities and hardships for the sake of the
gospel.
v. 1. It is neither comely nor is there anything to be gained by

our boasting in our works, our gifts, or our accomplishments
(Jer. 9:23, 24), nor would Paul do it except when it was
necessary for the glory of God and the overall good of the
church. Having spoken of his hardships and great sufferings for
Christ, he comes to visions and revelations which God gave to
him. His conversion was the result of what he called a ‘heavenly
vision’ (Acts 26:19). At Troas a vision appeared to him, in which
a man of Macedonia called him there to preach (Acts 16:9). The
Lord spoke to him in a vision, revealing to him that he should
remain in Corinth, for God had much people there (Acts 18:9,
10). These visions were for his instruction, direction and
encouragement in the ministry of the gospel. We have no need
of special visions and voices from heaven, for we have the
completed word of God. All that we need in order to know Christ
and have eternal life is revealed by the Holy Spirit through the
word of God (Rom. 10:17; 1 Peter 1:23).
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vv. 2, 3. Paul speaks of himself in the third person instead of the

first. The men whom God used to write the Scriptures often did
this. Verse 7 clearly indicates that he referred to himself. He
says, ‘I knew a man in Christ,’ that all the glory and honour
might be to Christ, for no heavenly blessing nor heavenly
revelation can come to any man except in, by and for the glory
of Christ (Eph. 1:3). Paul was taken up to ‘the third heaven,’ the
seat of divine majesty, the abode of holy angels, where the
glorified Christ is and where departed believers go following
death. In verse 4 he called it ‘paradise’ (Luke 23:43). Some say
the third heaven is above the heaven where the birds fly and
above the starry heaven which is adorned with stars and
planets. Whether he was taken there in body and spirit, or in
spirit only, he did not know - only God knows!
v. 4. Paul did not speak of what he saw there but only of what
he heard, calling the language and words unspeakable (either
impossible for a man to utter, or impossible for men in the flesh
to comprehend, or both). Though they were spoken in the
presence of a man, yet they could not be spoken by him! Not
that it would be sinful for him to speak these heavenly words,
but that it was impossible for him or for any earthly creature to
understand, enter into, or participate in this heavenly state until
they are changed to his likeness (1 Cor. 15:50, 51). This
exposes as falsehood the testimonies of people today who
claim to have died and who come back telling what they saw
and heard. Heavenly glories are as impossible for the human
mind to comprehend and express as music, art and science are
above the understanding and communication of a dog. Only
glorified people can speak of or understand the true glories of
heaven.
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v. 5. In this experience the Lord greatly exalted and honored

Paul, and though he might and did lawfully glory and rejoice in
the Lord who had so highly favored him, yet he knew that it was
not owing to any merit or worthiness found in himself. He found
all grace and mercy in Christ and only for the glory of Christ. If
he gloried in anything of himself in his present state, it would be
in his infirmities and weaknesses, those things which he had
suffered for the glory of God. He had been faithful to the gospel
even under the most difficult circumstances (2 Tim. 4: 5-8).
v. 6. Again the humility of the apostle shines forth in this verse

for he says, ‘Should I have a mind to boast or glory in this
unusual experience, I would not be foolish braggart (as some
might interpret it); for I would be telling nothing but the truth - a
true account of what really happened. But I forbear, suppress
any desire to relate all of the revelations and visions God has
given me, lest anyone should take me to be more than I am – a
sinner saved by the grace of God’ (Eph. 3:7, 8; 1 Tim. 1:15;
Rom. 7:24).
v. 7. God took care of any tendency in Paul to be proud or

puffed up over the greatness of his gifts and revelations by
giving him a thorn in the flesh. Pride is naturally in every man's
heart and believers are not without it; therefore, to prevent this
sin, which God hates (Prov. 6:16, 17; 16:18), God gave Paul a
thorn in the flesh, a messenger of Satan to harass him. We
know that God permitted this affliction; we know that it had to do
with Paul's flesh (human nature). Whether it was sickness,
weakness, temptation, lust, or appearance, we do not know, but
we know that it was a messenger of Satan, or, as God was
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pleased to put Job in the hands of Satan, he was pleased to

allow Paul to be tried sorely and afflicted by the angel of hell.
The plain and evident purpose for this severe trial in the flesh
was to keep Paul from becoming proud, puffed up and exalted
above measure. Instead of being a hindrance, this thorn was a
help to the apostle, as our infirmities, afflictions and trials are for
our eternal good (Rom. 8:28; 1 Peter 1:6, 7).
vv. 8, 9. Three times in definite, dedicated and sincere prayer,

Paul asked God to deliver him from this affliction, to remove it
from him, but the Lord refused, telling Paul that his grace was
sufficient to support him, strengthen him and uphold him under
any trial or circumstance. Besides, God's strength and grace are
never more glorified or appreciated than when we realize our
own weakness and inability! Therefore, Paul said, ‘I will all the
more rejoice in and accept my weaknesses and infirmities, that
the power of Christ may rest upon and be revealed in me’ (2
Cor. 4:7).
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We seek not yours, but you

When Paul prayed three times for God to remove the thorn in
his flesh, the answer God gave him was wonderfully satisfactory
to him. ‘My grace is sufficient for you,’ to strengthen, comfort
and bear you up under and through whatever trial or affliction it
is my purpose for you to experience (Phil. 4:11-13). The Lord's
strength and grace are more manifest, are more glorified and
are more appreciated in the light of our weaknesses (Luke
7:47). Paul considered himself to be a weak, feeble, sinful
creature and the power and grace of Christ to be his refuge, his
salvation, his shield and his strength.
v. 10. ‘Therefore,’ he said, ‘I take pleasure in the infirmities of

the flesh, in reproaches from Satan and men, in the common
necessities of life (such as hunger, thirst and nakedness), in
persecutions from the enemies of the gospel (whether in the
church or out), in distresses of mind and heart and for all things
that I am called upon to suffer for Christ's sake; for when I am
weak in myself and aware of my inability and the arm of flesh
provides no help, then my Lord strengths me, meets my need
and reveals his grace, and this is my real strength.’ When we
have nothing to say, to contribute, or to find comfort in, we will
look to Christ and find that in him are all things! To live, we must
die; to be full, we must be emptied; to be rich, we must become
poor!
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vv. 11, 12. Paul declared that in calling attention to his

revelations, his office and his sufferings, he felt like a foolish
person, for it was against the principle of grace, against his
humble spirit and against the truth of divine providence for him
to boast (1 Cor. 4:7). But these people forced him to do it by
listening to the false preachers and taking sides against Paul.
They ought to have spoken in his defense, for he was the
instrument of God in their conversion, and he was not one whit
behind the greatest apostles in call, gifts, labors, or suffering,
though in himself he knew that he was nothing (1 Cor. 3:5-7;
15:9, 10). Indeed, the signs and credentials of a genuine apostle
were performed among them by Paul and revealed in wonders
and mighty deeds (Rom. 15:16-19; Heb. 2:3, 4).
v. 13. ‘You have not been neglected, not treated any differently
than the churches where Peter or James or the other apostles
ministered. You have heard the same gospel, witnessed the
same miracles and been enriched in the same spiritual gifts.
The only difference is that I took no financial support from you,
but provided for my own support by laboring with my hands. If
this offended you, I apologize’ (2 Cor. 11:7-9).
vv. 14-15. Paul planned to visit them again and lets them know
that he was coming to them with the same resolutions, not to be
a financial burden to them. His chief reason for this
determination was to impress upon them the fact that his only
concern was their salvation, their growth in grace and their
fellowship in Christ, not material, nor physical, nor personal gain
for himself. He looked upon them as his children and, though
children ought to help parents who are in need, yet it is the duty
of parents to provide for children. He declared that he loved
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them so exceedingly that he would spend all that he had and be

willing to labour and even die for their spiritual welfare, though it
seemed that the more he loved them, the less they loved him.
vv. 16, 17. ‘You must admit that I did not burden you at all, and
the false accusers will admit it also, but they suggest that I was
crafty and sly, making use of other persons to get your money,
while I professed to preach the gospel freely.’ Paul desires them
to name even one person of the many messengers he sent their
way who had received anything from them for him. Enemies of
the gospel seek their own and are not only cruel in their
accusations, but usually have no regard for truthfulness.
v. 18. He urged Titus to visit them and sent a brother with him.
He asked, ‘Did Titus take advantage of you in any way? Did he
not act in the same spirit in which I acted and take the same
steps, seeking your good and not his own?’ God's true ministers
all are of the same spirit. They seek the glory of God and the
good of the church, not their own gain, glory, or welfare (1 Tim.
3:1-7).
v. 19. Did Paul speak all these words about his ministry, his
labors and his sufferings only to defend himself against false
charges, to build himself up in their eyes, or to gain their favour?
No! It was for their sake, for their edification, because he loved
them, that they might be grounded on the true foundation, the
Lord Jesus Christ, built up and established in the faith of the
gospel. He spoke in all sincerity, without deceit, before God as
one in Christ. He was fearful lest they be led astray by listening
to the wrong voice. God speaks through men, but since there
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are so many false preachers; we must try them and their

message (1 John 4:1-3; Rev. 2:2).
vv. 20, 21. Paul closes this chapter by expressing the fear that
when he visited them again, he would find things in the church
not honoring to Christ and contrary to holiness, such as
quarrelling, envy, wrath, strife, selfishness, gossip, pride and
disorder. ‘If I find you in these things, you will not find me to be
so co-operative, but quite severe in my dealings with those who
will not repent of their sins and walk in Godliness.’ This would
cause the apostle great distress, grief and sorrow of heart to
have his visit concerned with discipline instead of comfort. ‘Put
away these things from among you and walk together in love
and purity, that the name of Christ be not slandered’ (Eph. 5:1-
4).
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Examine yourselves
v. 1. Some understand the words, ‘The third time I am coming to

you,’ to mean his one visit to them in person (Acts 18:1, 9-11),
his first epistle and now this second epistle. This is probably
what he meant, for he called to their attention the law
concerning witnesses in any matter (Deut. 19:15). Our Lord also
referred to this rule in Matthew 18:15, 16. The gospel he
preached, the things he taught, the way of life he had called
them unto and the correction and rebukes for their errors had all
been established by the Spirit of the Lord in the mouth of two or
three witnesses (John 5:31-39; 1 John 5:7, 8). We would do well
to use the same rule in all matters before us today.
v. 2. He means that he had in the first epistle faithfully told them

of the evils that existed among them (the divisions, false
preachers, fornication, going to law with one another, divorce,
misuse of gifts and bad behavior at the Lord's Table) and had
warned them to correct these errors. Now, being absent, he
writes the second time to the whole congregation, and
especially to the guilty parties, that if these matters are not
corrected by the time he comes to them in person, he will use
his powers as an apostle to deal with the offenders. This was
one of the reasons he had been reluctant to visit them; he
wanted his visit to be pleasant and not tumultuous (2 Cor. 1:23).
Those who love Christ love and enjoy peace and unity. They do
not delight in conflict and division.
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v. 3. Some of the members of this church, prompted by false

apostles and teachers, had called into question Paul's authority
(his apostleship) and had suggested that perhaps he did not
speak for God at all. Of all men, these Corinthians had the least
reason to question Paul's ministry, for he had been the means
and instrument God used to bring them to faith in Christ. Christ's
message of grace, spoken through Paul, was certainly not weak
but mighty in them. It was the power of God unto salvation to
them and was attended among them with signs, wonders and
gifts of the Holy Spirit. True converts are living proof that God
speaks through a minister. Those who make a false profession
are the fruits of false prophets (Matt. 7:15, 16).
v. 4. ‘Our Lord is not weak but mighty; his gospel is the power of
God unto salvation (Rom. 1:16). His blood is effectual, his
righteousness is sufficient, his spirit is invincible, and those
whom he has purposed to save will be saved (Ps. 110:3; John
6:37-39; 10:23-30). There was a time when Christ was weak
and was crucified in weakness (Isa. 53:1-3). He was made flesh
and numbered with the transgressors, but by the power of God
he arose and ascended to heaven, where he lives and reigns for
ever. We apostles are weak like he was, and for his sake
bearing reproaches, persecutions and afflictions as he did in the
day of humiliation, but we are strong in Christ (Phil. 4:12, 13)
and through Christ, who enables us to perform the gospel
ministry’ (2 Cor. 10:3-5).
v. 5. ‘Now instead of examining me and seeking proof of Christ's

speaking through me, examine yourselves! Determine by the
word of God if you are in the faith of Christ. Don't spend your
time proving others but prove yourselves! (2 Peter 1:10, 11). Do
673
you not know your own hearts? If Christ dwells in your hearts by
faith, you have become new creatures, his spirit is within you,
his graces and fruit are manifested, his love is shed abroad in
your hearts and you have a good hope. If not, you are
counterfeits, worthless and rejected.’
vv. 6, 7. Paul expresses the hope that the Corinthians would

know that he was not counterfeit, rejected of God and a
hypocrite. He also prayed to God that they would believe the
word, love Christ and walk in the Spirit of God – not just to make
him appear to be something great or even to vindicate his
claims, but that they might know and love the Lord Jesus and be
redeemed even if his ministry was never accepted and men
considered him to be a counterfeit.
v. 8. The gospel is true! God is sovereign! The will of God in

covenant mercies and the redemptive work of Jesus Christ shall
be victorious! Neither Paul, the Corinthians, nor any man, nor all
men, nor the forces of evil can do anything to alter God's
purpose or defeat his truth. Whether in obedience or rebellion,
we contribute to his greater glory! (Isa. 46:9.11; Acts 4:27, 28;
Rom. 9:15-18; Ps. 76:10.)
v. 9. The apostle declares that he was glad to be weak, to be

afflicted and to bear reproaches for Christ's sake that the power
of Christ might rest upon him and result in their becoming strong
in faith and active in the exercises of grace (2 Cor. 12:10; 2 Tim.
2:9, 10). This was his desire above all things that they know
Christ and reach maturity in faith (Eph. 4:11-15).
674
v. 10. Therefore, he wrote this epistle while he was absent from

them, that they might set things in order among themselves
(Phil. 2:12, 13), that when he did visit them in person he would
not be forced to use his apostolic authority and rod which the
Lord gave him. The Lord put him in the ministry to edify men,
not to destroy and trouble them.
vv. 11-14. The apostolic benediction: ‘Brethren, be mature

believers, not babes which are always in need of correction and
rebuke. Be of good comfort in your trials and afflictions, knowing
they are for God's glory and your good (Rom. 8:28). Be united in
mind and heart, in purpose and affection, live together in peace
among yourselves and as much as possible with all men, and
the God of love and peace will bless and be with you. Greet one
another with mutual love and genuine friendship. Don't avoid
others and hold grudges but show your love openly. The saints
in other places greet you. The grace of the Lord Jesus Christ
and the love of God and the communion of the Holy Spirit be
with you all’ (Num. 6:24-26).
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The Works
Of
Henry Mahan
Volume 2
This entire work, consisting of three volumes, is the result of
Pastor Mahan’s strident efforts at providing his congregation
with sound Christ centered materials for study in their Sunday
Bible classes.
After assuming a pastorate in Ashland Kentucky in 1951, he
tried several books, ways, and methods of providing materials
for the class teachers. In the late 70’s he began to write his own
Sunday Bible class lessons, going verse by verse through the
New Testament.
By 1983 Pastor Mahan had gone through most of the
epistles of the New Testament verse by verse, and eventually
included lessons from much of the Old Testament. The New
Testament Bible Class Commentaries have been printed by
Evangelical Press in English, French, Spanish, Portuguese and
Russian. His Gospel of John and Old Testament Pictures of
Christ were printed in two volumes. The Gospel According to
Isaiah has never been published.
This three volume set contains all of his works.
ISBN 978-1-4357-0621-7
628 Pages, 6.0 x 9.0 in., Hardback
679
680

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The Works

Bible Class Commentaries

Bible Class Commentaries

© Grace Baptist Church of Danville, KY 2007. All rights

Grace Baptist Church of Danville, KY

Cover design by Peter Meney

Cover Photo by Mike Bertrand

Printed by Lulu Press Inc.

The Book of Page

Donald S. Fortner, Pastor, Grace Baptist Church of Danville, KY

Bible Class Commentary

Each book of the Bible has a prominent and dominant theme,

1. The relation of Christ to time. ‘In the beginning.’

v. 1-2. John opens by immediately presenting Christ not as the

‘In the beginning’ of creation, the beginning of time, or as Moses

‘Was the Word.’ A word is an expression. The word of God,

v. 3. Here creation is ascribed to Him, and none but God can

v. 4. If Christ created all things, he is the fountain of life; he is

morally enlightened (Rom. 2:15; Rom. 1:18-21) and

v. 6. The change of subject here is abrupt. From ‘the Word,’ who

Here we have the design of the preacher's ministry – ‘that all

The Word was made flesh

v. 14. ‘And the Word was made flesh.’ He became what he

1. God cannot suffer and die – man cannot satisfy the

The duality of nature was plainly taught in the Old Testament

‘And we beheld his glory.’

1. His essential glories; his divine attributes and

3. His official glories, such as his covenant grace, his

Read Verses 1 and 14 together and you have a statement – the

Grace and truth by Jesus Christ

Put these two verses together–Verses 1 and 14.

v. 1. – ‘In the beginning was the word.’ Jesus Christ is

v. 18. This verse summarizes the whole of these first 18 verses.

Behold the Lamb of God

Even a hurried reading of these verses will make it evident that

vv. 19-20. A deputation of priests and Levites was sent from

vv. 24-25. They challenged John's authority to preach or to

1. In Gen. 4:4 we have the Lamb typified.

5. In John 1:29 we have the Lamb identified.

This is the Son of God

1. His sinlessness, for he is the Lamb without blemish

vv. 32-33. These verses have reference to the occasion when

v. 34. John bore a seven-fold witness to the excellency and

1. His pre-existence. ‘He was before me’ (v. 15.)

John's ministry and message–to point men to Christ the

v. 37. John and Andrew, who were fishermen by trade, had

Once it was the blessing,

Once 'twas painful trying,

Once 'twas busy planning,

Once it was my working,

Once I tried to use him,

Once I hoped in Jesus,

Come and see

v. 40-41. One of the two disciples of John, which heard him

vv. 43-44. These verses are an illustration of the Good

Christ is only our response to his seeking us, just as we love

v. 45. Here we find again the effect that a revelation of Christ

v. 46. Nathanael asked, ‘Can any good thing come out of

carried more significance than his simply being there, for

v. 49. Nathanael's eyes were opened to behold the divine glory