Scripture and commentary for 1 Peter 2:9

1 Pet 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. (NIV)

1 Pet 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: (KJV)

 1 Peter 2:4-12 (from Matthew Henry's Commentary PP33)

[1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit.

[2.] all the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ.

[3.] all Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit.

[4.] it is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.

 (from Jamieson, Fausset, and Brown Commentary) 1 Peter 2:9

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Contrast the privileges and destinies of believers.

[Chosen]-- `elect' of God, even as Christ your Lord is <1 Pet. 2:6>.

[Generation.] Believers are one in spiritual origin and kindred, as distinguished from the world.

[Royal]-- kingly. Believers, like Christ, the antitypical Melchisedek, are a body of priest-kings. Israel spiritually was designed to be the same among the nations of the earth. The full realization of this, both to the literal and the spiritual Israel, is as yet future <Isa. 61:6; 66:21>.

[Holy nation]-- antitypical to Israel. We must be singular, if we would be holy; consistent, if we would be useful.

[Peculiar people], [laos (grk 2992) eis (grk 1519) peripoieesin (grk 4047)]-- `a people for an acquisition; ' i. e., whom God chose to be peculiarly His: <Acts 20:28>, "purchased;" literally, acquired. God's "special treasure" <Exo. 19:5>.

[Show forth], [exangeileete (grk 1804)]-- published abroad. Not their own praises, but His. They have no reason to magnify themselves above others; for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.

[Praises], [aretas (grk 703)]-- `virtues, ' `excellences: ' His glory, mercy <1 Pet. 2:10>, goodness (Greek, <1 Pet. 2:3; Num. 14:17-18; Isa. 63:7>): applied to believers <2 Pet. 1:3,5>.

[Out of darkness]-- pagan, and even Jewish, ignorance, sin, misery; so out of the dominion of the prince of darkness.

[Marvellous.] Peter still has in his mind <Ps. 118:23>; note, <1 Pet. 2:7>

[Light.] It is called "His"-- i. e., God's. Only the (spiritual) light is created by God, not darkness. In <Isa. 45:7>, it is physical darkness and evil, not moral, that God is said to create: the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. `It cannot apprehend what faith is: there it is stark blind; it gropes as one without eyesight, stumbling from one thing to another, and knows not what it does' (Luther).

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Scripture and commentary for Revelation 1:6

Rev 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (KJV)

Rev 1:6 and has made us to be a kingdom and priests to serve his God and Father-- to him be glory and power for ever and ever! Amen. (NIV)

Revelation 1:6 (from Jamieson, Fausset, and Brown Commentary)

And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

[And hath made], [B, poieesanti (grk 4160); A C 'Aleph ('), Kai (grk 2532) epoieesen (grk 4160)]-- `And (He) made. '

[Us kings.] 'Aleph (') A C, Vulgate, read, `a kingdom; ' A, `for us; ' B 'Aleph ('), Vulgate, Syriac, and Coptic, `us, ' accusative: `He made us (to be) a kingdom, (namely) priests, ' etc. Omit "and" before `priests, ' with all oldest authorities. So <Exo. 19:6; 1 Pet. 2:9>, "a royal priesthood." The saints shall constitute a kingdom of God <Rev. 5:10>; sharing His King-Priest throne in the millennial kingdom <Rev. 3:21>. The emphasis thus falls on kingdom. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground of their kingship; kings in relation to man, priests in relation to God, serving day and night in His temple <Rev. 5:10; 7:15>. The priest-kings shall rule, not in mechanical externalism, but in virtue of what they are, by the power of attraction and conviction overcoming the heart (Auberlen).

[Priests]-- having pre-eminently near access to the king. David's sons were priests [Kohªniym (heb 3548)] <2 Sam. 8:18>. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access. All persons and things shall be holy to the Lord.

[God and his Father.] There is one article to both; `unto Him who is at once God and His Father. '

[Glory and dominion]-- `the glory and the might' [to (grk 3588) kratos (grk 2904)]. The threefold doxology occurs, <Rev. 4:9,11>: fourfold, <Jude 1:25; Rev. 5:13>: sevenfold, <1 Chr. 29:11; Rev. 7:12>. Doxology occupies the prominent place above; prayer, below. If we thought of God's glory first (as in the Lord's prayer), and the secondary place to our needs, we should please God and gain our petitions better.

[Forever and ever], [eis (grk 1519) tous (grk 3588) aioonas (grk 165) toon (grk 3588) aioonas (grk 165); 'Aleph (') C, Vulgate: toon (grk 3588) aioonon (grk 165) A omits]-- `unto the ages. '

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Scripture and commentary for Luke 10:25-27

Luke 10:25-37 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. (KJV)

(from Matthew Henry's Commentary) Luke 10:25-37 PP16

Now this parable is applicable to another purpose than that for which it was intended; and does excellently set forth the kindness and love of God our Saviour towards sinful miserable man. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such is the mischief that sin had done us. We were by nature more than half dead, twice dead, in trespasses and sins; utterly unable to help ourselves, for we were without strength. The law of Moses, like the priest and Levite, the ministers of the law, looks upon us, but has no compassion on us, gives us no relief, passes by on the other side, as having neither pity nor power to help us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan), he has compassion on us, he binds up our bleeding wounds <Ps. 147:3; Isa. 61:1>, pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account; and all this though he was none of us, till he was pleased by his voluntary condescension to make himself so, but infinitely above us. This magnifies the riches of his love, and obliges us all to say, "How much are we indebted, and what shall we render?"

Scripture and commentary for Hebrews 5:2

Heb 5:2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. (KJV)

 Heb 5:2 He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.

(NIV)

 Hebrews 5:2 (from Jamieson, Fausset, and Brown Commentary PP4 )

Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

[Who can]-- `Being one able: ' not pleasing himself <Rom. 15:3>.

[Have compassion], [metriopathein (grk 3356)]-- `feel leniently (moderately) toward: ' `to make allowance for: ' not showing stern rigour save to the obstinate <Heb. 10:28>.

[Ignorant]-- sins not committed in resistance of light and knowledge, but as Paul's past sin <1 Tim. 1:13>. No sacrifice was appointed for willful sin committed with a high hand; such were to be put to death: all other sins-- namely, ignorances and errors-- were confessed and expiated with sacrifices by the high priest.

[Out of the way]-- not deliberately and determinately erring, but deluded through the fraud of Satan and their own carnal frailty.

[Infirmity]-- moral weakness, which, being sinful, and making men capable of sin, requires to be expiated by sacrifices. This "infirmity" Christ had not: He had the "infirmity" of body whereby He was capable of suffering and death.

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(from Matthew Henry's Commentary) for Matthew 16:13-20 PP16

Note, It is justly expected that those who enjoy greater plenty of the means of knowledge and grace than others, should have a more clear and distinct knowledge of the things of God than others. Those who have more acquaintance with Christ than others, should have truer sentiments concerning him, and be able to give a better account of him than others.

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From Matthew Henry's Commentary for Genesis 3:6-8 PP19

 (1.) What was the cause and occasion of their fear: They heard the voice of the Lord God walking in the garden in the cool of the day. It was the approach of the Judge that put them into a fright; and yet he came in such a manner as made it formidable only to guilty consciences. It is supposed that he came in a human shape, and that he who judged the world now was the same that shall judge the world at the last day, even that man whom God has ordained. He appeared to them now (it should seem) in no other similitude than that in which they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came into the garden, not descending immediately from heaven in their view, as afterwards on mount Sinai (making either thick darkness his pavilion or the flaming fire his chariot), but he came into the garden, as one that was still willing to be familiar with them. He came walking, not running, not riding upon the wings of the wind, but walking deliberately, as one slow to anger, teaching us, when we are ever so much provoked, not to be hot nor hasty, but to speak and act considerately and not rashly. He came in the cool of the day, not in the night, when all fears are doubly fearful, nor in the heat of day, for he came not in the heat of his anger. Fury is not in him, <Isa. 27:4>. Nor did he come suddenly upon them; but they heard his voice at some distance, giving them notice of his coming, and probably it was a still small voice, like that in which he came to enquire after Elijah. Some think they heard him discoursing with himself concerning the sin of Adam, and the judgment now to be passed upon him, perhaps as he did concerning Israel, <Hos. 11:8-9>. How shall I give thee up? Or, rather, they heard him calling for them, and coming towards them.

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From Jamieson, Fausset, and Brown Commentary Romans 8:31

[What shall we then say to these things?] As Bengel says, with his own unrivaled terseness, `We can no further go, think, wish. ' This whole passage, in fact-- on to <Rom. 8:34>, and even to the end of the chapter-- strikes all thoughtful interpreters and readers as transcending almost everything in language; while Olshausen notices the `profound and colossal' character of the thought.

[If God [be] for us, who [can be] against us?]-- If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them, He would burn them together" <Isa. 27:4>. What strong consolation is here! Nay, but the great pledge of all has already been given. For,

 From Matthew Henry's Commentary Romans 8:31-39 PP1

 In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us? The ground of the challenge is God's being for us; in this he sums up all our privileges. This includes all, that God is for us; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us-- all his attributes for us, his promises for us. All that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them. And, if so, who can be against us, so as to prevail against us, so as to hinder our happiness? Be they ever so great and strong, ever so many, ever so might, ever so malicious, what can they do? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained; let the world do its worst, it is conquered: principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us? And this we say to these things, this is the inference we draw from these premises. More particularly.

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GOD From New Unger's Bible Dictionary (originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.)

 First. Can God be known? The Scriptures declare that God is incomprehensible (see <Job 11:7; 21:14; 36:26; Ps. 77:19; Rom. 11:33>). Perfect or complete knowledge of God is not attainable by man upon the earth. But equally true is that the Scriptures represent God as revealing Himself to man and that a sufficient though limited measure of true knowledge of God is put within the reach of human beings. The important distinction to be maintained at this point is that between partial and perfect knowledge. We cannot comprehend God, and yet we can truly know Him. Our blessedness, our eternal life even, is in such knowledge (see <Matt. 11:27; John 17:3; Rom. 1:19-20; Eph. 1:17; Col. 1:10; 1 John 5:20>).

GOD, NAMES OF From Nelson's Illustrated Bible Dictionary, Copyright (C) 1986, Thomas Nelson Publishers

 The divine name Yahweh is usually translated Lord in English versions of the Bible, because it became a practice in late Old Testament Judaism not to pronounce the sacred name YHWH, but to say instead "my Lord" (Adonai)-- a practice still used today in the synagogue. When the vowels of Adonai were attached to the consonants YHWH in the medieval period, the word Jehovah resulted. Today, many Christians use the word Yahweh, the more original pronunciation, not hesitating to name the divine name since Jesus taught believers to speak in a familiar way to God.

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Matt 7:7-8 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. (KJV)

Rev 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (KJV)

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HOLY SPIRIT from New Unger's Bible Dictionary originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.

Special Work in the Believer. The Holy Spirit in this particular age from Pentecost to the outtaking and glorification of the church, the Body of Christ, performs a special work in every believer the moment he exercises saving faith in Christ. Simultaneously with regenerating him the Spirit baptizes the believer into union with other believers in the Body <1 Cor. 12:13> and into union with Christ Himself <Rom. 6:3-4>. This is a unique and distinctive ministry of the Spirit during this age. The Holy Spirit also dwells perpetually within every believer <John 14:17; Rom. 8:9-14; 1 Cor. 6:19-20> and seals every believer for the day of redemption <Eph. 4:30>. In addition, the Holy Spirit fills every believer when special conditions of filling are met <5:18>.

HOLY SPIRIT from Nelson's Illustrated Bible Dictionary Copyright (C) 1986, Thomas Nelson Publishers

Paul's teaching about the Holy Spirit harmonizes with the accounts of the Spirit's activity in the gospels and Acts. According to Paul, it is by the Holy Spirit that one confesses that Jesus is Lord <1 Cor. 12:3>. Through the same Spirit varieties of gifts are given to the body of Christ to ensure its richness and unity <1 Cor. 12:4-27>. The Holy Spirit is the way to Jesus Christ the Son <Rom. 8:11> and to the Father <Rom. 8:14-15>. He is the person who bears witness to us that we are children of God <8:16-17>. He "makes intercession for us with groanings which cannot be uttered" <Rom. 8:26-27>.

The Holy Spirit also reveals to Christians the deep things of God <1 Cor. 2:10-12> and the mystery of Christ <Eph. 3:3-5>. The Holy Spirit acts with God and Christ as the pledge or guarantee by which believers are sealed for the day of salvation <2 Cor. 1:21-22>, and by which they walk and live <Rom. 8:3-6> and abound in hope with power <Rom. 15:13>. Against the lust and enmity of the flesh Paul contrasts the fruit of the Spirit: "Love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" <Gal. 5:22-23>.

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Acts 6:3-5 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (KJV)

DEACON from Nelson's Illustrated Bible Dictionary Copyright (C) 1986, Thomas Nelson Publishers

A servant or minister; an ordained lay officer in many Christian churches.

The general concept of deacon as a servant of the church is well established in both the Bible and church history. But the exact nature of the office is hard to define, because of changing concepts and varying practices among church bodies through the centuries. Another problem is that the Bible passages associated with deacons are interpreted differently by various church groups.

The term deacon occurs in only two passages in the NKJV <Phil. 1:1; 1 Tim. 3:8-13>. But the Greek word diakonos from which it is taken is found 30 times. In most cases diakonos is translated as "servant" rather than "deacon." In the Greek world, diakonos was used to describe the work of a servant-- a person who waited on tables or ministered as a religious official. When the office of deacon was established in the New Testament church, it may have paralleled the function of the Jewish synagogue assistant-- an official who took care of the administrative needs of the assembly.

The origin of the office of deacon is usually related to the events described in <Acts 6:1-6>. The young Christian church in Jerusalem was experiencing growing pains, and it had become increasingly difficult for the apostles to distribute charitable gifts to its needy members without neglecting their ministry of prayer and preaching. The widows of Greek or Gentile background complained to the apostles that they were not getting their just share of food and money. To meet this critical need, seven men were chosen by the congregation and presented to the apostles <Acts 6:1-6>. Although these men were not called deacons at that time, the Greek word used to describe their work comes from the same Greek root word.

While these "table servers" were appointed to relieve an emergency and their assignment may sound somewhat menial, these men possessed the very highest moral and spiritual credentials. They are described as "men of good reputation, full of the Holy Spirit and wisdom" <Acts 6:3>. They were formally installed or commissioned in a service of prayer and the LAYING ON OF HANDS by the apostles <Acts 6:6>-- a practice regarded as the scriptural precedent for the ordination of deacons as church officials.

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 Acts 3:2-10 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; Who seeing Peter and John about to go into the temple asked an alms. And Peter, fastening his eyes upon him with John, said, Look on us. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. (KJV)

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 Matt 18:20 For where two or three are gathered together in my name, there am I in the midst of them. (KJV)

Matthew 18:15-20 PP38 from Matthew Henry's Commentary

(2.) the presence of Christ in the assemblies of Christians, v. 20. Every believer has the presence of Christ with him; but the promise here refers to the meetings where two or three are gathered in his name, not only for discipline, but for religious worship, or any act of Christian communion. Assemblies of Christians for holy purposes are hereby appointed, directed, and encouraged.

[1.] they are hereby appointed; the church of Christ in the world exists most visibly in religious assemblies; it is the will of Christ that these should be set up, and kept up, for the honour of God, the edification of men, and the preserving of a face of religion upon the world. When God intends special answers to prayer, he calls for a solemn assembly, <Joel 2:15-16>. If there be no liberty and opportunity for large and numerous assemblies, yet then it is the will of God that two or three should gather together, to show their good-will to the great congregation. Note, When we cannot do what we would in religion, we must do as we can, and God will accept us.

[2.] they are hereby directed to gather together in Christ's name. In the exercise of church discipline, they must come together in the name of Christ, <1 Cor. 5:4>. That name gives to what they do an authority on earth, and an acceptableness in heaven. In meeting or worship, we must have an eye to Christ; must come together by virtue of his warrant and appointment, in token of our relation to him, professing faith in him, and in communion with all that in every place call upon him. When we come together, to worship God in a dependence upon the Spirit and grace of Christ as Mediator for assistance, and upon his merit and righteousness as Mediator for acceptance, having an actual regard to him as our Way to the Father, and our Advocate with the Father, then we are met together in his name.

[3.] they are hereby encouraged with an assurance of the presence of Christ; There am I in the midst of them. By his common presence he is in all places, as God; but this is a promise of his special presence. Where his saints are, his sanctuary is, and there he will dwell; it is his rest <Ps. 132:14>, it is his walk <Rev. 2:1>; he is in the midst of them, to quicken and strengthen them, to refresh and comfort them, as the sun in the midst of the universe. He is in the midst of them, that is, in their hearts; it is a spiritual presence, the presence of Christ's Spirit with their spirits, that is here intended. There am I, not only I will be there, but I am there; as if he came first, is ready before them, they shall find him there; he repeated this promise at parting <Mt 28:20>, Lo, I am with you always. Note, The presence of Christ in the assemblies of Christians is promised, and may in faith be prayed for and depended on; There am

I. This is equivalent to the Shechinah, or special presence of God in the tabernacle and temple of old, <Exo. 40:34; 2 Chr. 5:14>.

Though but two or three are met together, Christ is among them; this is an encouragement to the meeting of a few, when it is either, First, of choice. Besides the secret worship performed by particular persons, and the public services of the whole congregation, there may be occasion sometimes for two or three to come together, either for mutual assistance in conference or joint assistance in prayer, not in contempt of public worship, but in concurrence with it; there Christ will be present. Or, Secondly, By constraint; when there are not more than two or three to come together, or, if there be, they dare not, for fear of the Jews, yet Christ will be in the midst of them, for it is not the multitude, but the faith and sincere devotion, of the worshippers, that invites the presence of Christ; and though there be but two or three, the smallest number that can be, yet, it Christ make one among them, who is the principal one, their meeting is as honourable and comfortable as if they were two or three thousand.

Matt 27:50-51 Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; (KJV)

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Matthew 25:1-13 from Matthew Henry's Commentary PP22

The surprising summons given them, to attend the bridegroom (v. 6); At midnight there was a cry made, Behold, the bridegroom cometh. Note,

[1.] Though Christ tarry long, he will come at last; though he seem slow, he is sure. In his first coming, he was thought long by those that waited for the consolation of Israel; yet in the fulness of time he came; so his second coming, though long deferred, is not forgotten; his enemies shall find, to their cost, that forbearance is no acquittance; and his friends shall find, to their comfort, that the vision is for an appointed time, and at the end it shall speak, and not lie. The year of the redeemed is fixed, and it will come.

[2.] Christ's coming will be at our midnight, when we least look for him, and are most disposed to take our rest. His coming for the relief and comfort of his people, often is when the good intended seems to be at the greatest distance; and his coming to reckon with his enemies, is when they put the evil day furthest from them. It was at midnight that the first-born of Egypt were destroyed, and Israel delivered, <Exo. 12:29>. Death often comes when it is least expected; the soul is required this night, <Lu. 12:20>. Christ will come when he pleases, to show his sovereignty, and will not let us know when, to teach us our duty.

Mark 13:28-37 from Matthew Henry's Commentary PP6

We ought to be always upon our watch, in expectation of his return, v. 35-37.

(1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made.

(2.) we know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death.

(3.) our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him.

(4.) his coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night.

(5.) it is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; "What I say unto you four (v. 37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."

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Exodus 26:31-37 from Matthew Henry's Commentary

1. One for a partition between the holy place and the most holy, which not only forbade any to enter, but forbade them so much as to look into the holiest of all, v. 31, 33. Under that dispensation, divine grace was veiled, but now we behold it with open face, <2 Cor. 3:18>. The apostle tells us <Heb. 9:8-9> what was the meaning of this veil; it intimated that the ceremonial law could not make the comers thereunto perfect, nor would the observance of it bring men to heaven; the way into the holiest of all was not made manifest while the first tabernacle was standing; life and immortality lay concealed till they were brought to light by the gospel, which was therefore signified by the rending of this veil at the death of Christ, <Mt. 27:51>. We have not boldness to enter into the holiest, in all acts of devotion, by the blood of Jesus, yet such as obliges us to a holy reverence and a humble sense of our distance.

ATONEMENT from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft

Primary Assumption of Unity of God and Man: The basal conception for the Bible doctrine of atonement is the assumption that God and man are ideally one in life and interests, so far as man's true life and interest may be conceived as corresponding with those of God. Hence, it is every- where assumed that God and man should be in all respects in harmonious relations, at-one. Such is the ideal picture of Adam and Eve in Eden. Such is the assumption in the parable of the Prodigal Son; man ought to be at home with God, at peace in the Father's house <Lk 15>. Such also is the ideal of Jesus as seen especially in <Jn 14--17>; compare particularly <17:21> ff; compare also <Eph 2:11-22; 1 Cor 15:28>. This is quite possibly the underlying idea of all those offerings in which the priests-- God's representatives-and the people joined in eating at a common meal parts of what had been presented to God.

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Exod 3:14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. (KJV)

 Exodus 3:7-23 PP11 from Jamieson, Fausset, and Brown Commentary

Verse 14. [I AM THAT I AM], ['ehªyeh (heb 1961) 'ªsher (heb 834) 'ehªyeh (heb 1961)]. God here proclaims his name to Moses by an expansion of the title Yahweh, or Jahve (see the note at <Gen. 27:29>: also Gesenius). Different opinions are entertained as to the precise idea it was designed to express: some, as Hengstenberg (`Authenticity of the Pentateuch, ' i., p. 254), considering it denotes the personality, the self-existence, and immutability of the Divine Being; and so the Septuagint translates it as: Egoo eimi ho oon, I am the existing One. The Vulgate has: Ego sum gui sum, which has been evidently followed by our translators <Rev. 1:8>. Others interpret it, `He who will be'-- meaning the Being who was in the fullness of time to appear in the form of humanity as the promised Messiah; while a third class of writers take it rather to refer to God's manifestation of Himself to His Church-- its use in this special form being designed to rouse attention to its deep significance.

 Luke 4:18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (KJV)

HOLY SPIRIT, NEW TESTAMENT from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft

The anointing of Jesus with the Holy Spirit qualified Him in two particulars for His Messianic office. (a) It was the source of His own endowments of power for the endurance of temptation, for teaching, for casting out demons, and healing the sick, for His sufferings and death, for His resurrection and ascension. The question is often raised, why Jesus, the Divine one, should have needed the Holy Spirit for His Messianic vocation. The reply is that His human nature, which was real, required the Spirit's presence. Man, made in God's image, is constituted in dependence upon the Spirit of God. Apart from God's Spirit man fails of his true destiny, simply because our nature is constituted as dependent upon the indwelling Spirit of God for the performance of our true functions. Jesus as human, therefore, required the presence of God's Spirit, notwithstanding His Divine-human consciousness. (b) The Holy Spirit's coming upon Jesus in fulness also qualified Him to bestow the Holy Spirit upon His disciples. John the Baptist especially predicts that it is He who shall baptize in the Holy Spirit (<Mt 3:11; Mk 1:8; Lk 3:16>; see also <Jn 20:22; Acts 15>). It was especially true of the king that He was anointed for His office, and the term Messiah (mashiach, equivalent to the Greek ho Christos), meaning the Anointed One, points to this fact.

I John 2:27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (KJV)

1 John 2:27 (from Jamieson, Fausset, and Brown Commentary)

[But]-- Greek, `And you (contrasting believers with the seducers: and you stands prominent, the construction of the sentence following being altered, no verb agreeing with "and you" until "need not") ... the anointing, ' etc. (resumed from <1 John 2:20>).

[Received of him]-- <John 1:16>. So <2 Cor. 2:15>

[Abideth in you.] He tacitly admonishes them to say to seducers, `The anointing abideth in us: we do not need a teacher (for we have the Holy Spirit as our teacher, <Jer. 31:34; John 6:45; 16:13>): it teaches us the truth: in it we will abide' (Bengel).

[And]-- and therefore. God sufficient for those taught of Him: they are independent of others, though, of course, not declining the counsel of faithful ministers. `Mutual communication is not set aside, but approved of, in the case of partakers of the anointing in one body' (Bengel).

[The same anointing]-- which ye once for all received, and which still abides in you.

[Of]-- `concerning. '

[All things]-- essential salvation: the point under discussion. Not that the believer is infallible; for none here receive the Spirit in its fullness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for fallible members can never make one infallible whole), but is kept from ever wholly losing everywhere the saving truth.

[No lie]-- as anti-Christian teaching.

[Ye shall abide in him] (<1 John 2:24>, end)-- even as `the anointing abideth in you. ' The oldest manuscripts read the imperative, `abide in Him. '

1 John 2:20-27 from Matthew Henry's CommentaryPP14

3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, v. 27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, <2 Cor. 1:21>. This sacred chrism, or divine unction, is commended on these accounts:--

(1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, v. 27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide.

(2.) it is better than human instruction: "And you need not that any man teach you, v. 27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, v. 27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?" <Job 36:22>. The divine unction does not supersede ministerial teaching, but surmount it.

(3.) it is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, v. 27. The Holy Spirit must needs be the Spirit of truth, as he is called, <Jn. 14:17>. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And,

(4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "And even as it hath taught you you shall abide in him, v. 27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts." <2 Cor. 1:21-22>.

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Ephesians 5:1-2 from Matthew Henry's Commentary PP1

God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, v. 2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it.

It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice-- a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.

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Acts 2:2-4 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (KJV)

Acts 1:15-26 from Matthew Henry's Commentary PP25

THE DAY OF PENTECOST

We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe,

I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing.

1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said <Lev. 23:15>, You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past.

(1.) the Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments.

(2.) this feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature.

(3.) this feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings-- the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections!

2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times <Lu. 24:53>, or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, <Isa. 2:3>. It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual <Acts 1:14>, and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where brethren dwell together in unity, there it is that the Lord commands his blessing.

Acts 2:17-18 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: (KJV)

APOSTOLIC AGE from New Unger's Bible Dictionary (originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.)

APOSTOLIC AGE. That period of church history covering the time between the Day of Pentecost and the death of John, the last apostle. The apostolic age lasted as long as the churches were under the immediate guidance of an apostle. The arrangements made by the apostles can be ascribed to our Lord so far as relates to the principle but not to the details of execution. The form of worship seems to have been simple, much being left to the choice of individuals and churches. Its principal features, however, with regard to the Sabbath, church festivals, and the sacraments were fixed. There were many pious customs among these Christians, partly new and partly derived from Judaism. The apostolic age is commonly divided into three periods: (1) From Pentecost until the second appearance of Paul (about A.D. 41). (2) Until the death of Paul (about 67). (3) The Johannine period (about 100).

bibliography: P. Schaff, The History of the Apostolic Church (1853); A. C. McGiffert, History of Christianity in the Apostolic Age (1897); W. M. Ramsay, St. Paul the Traveller and Roman Citizen (1949); F. F. Bruce, The Spreading Flame (1953); E. M. Blaiklock, Century of the New Testament (1962); B. I. Reike, New Testament Era (1968).

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 Col 1:25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (KJV)

John 14:16-18 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. (KJV)

John 14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (KJV)

1 Cor 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

(KJV)

Ephesians 3:2-4 If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (KJV)

John 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (KJV)

John 7:37-39 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (KJV)

1 Cor 15:14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. (KJV)

Col 3:1-2 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. (KJV)

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ORDINATION from New Unger's Bible Dictionary (originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.)

ORDINATION. In the limited and technical sense ordination is the ceremony by which a person is set apart to an order or office; but in a broader, and in fact its only important sense, ordination signifies the appointment or designation of a person to a ministerial office, with or without attendant ceremonies.

Bible Usage. Uses in the OT and NT appear.

Old Testament Ordination. Ordination was practiced early in Bible times. The Hebrew priests, Levites, prophets, and kings were solemnly ordained for their several offices (see under their several articles). Moses thus, i.e., by laying on of hands, appointed Joshua (which see) as his successor <Num. 27:18-20,22-23; Deut. 34:9>.

Example of Christ. In the introduction of the Christian dispensation no exterior act of ordination was practiced by Christ. The calling, appointing, and commissioning of the twelve apostles was His personal act, unattended, so far as the record shows, with any symbolic act or ceremony. In the account <Mark 3:14> of His appointing "twelve, that they might be with Him, and that He might send them out to preach," the Gk. word is epoiese, "he made," i.e., he "appointed" them for the purposes named. The word rendered "appointed" (<John 15:16>; Gk. etheka) means "I have set, or placed." In no ordination of His disciples to their ministerial or apostolic office is it recorded that He laid His hands upon them. But just before His ascension, our Lord, in blessing His disciples and breathing upon them the Holy Spirit, "lifted up His hands" <Luke 24:50>. In so doing He illustrated the nature of the spiritual influence that was to come upon them in its full manifestation at Pentecost. In this connection He uttered the words so often grossly perverted, "If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained" (cf. <John 20:22-23>). A literal and materializing construction of this passage, with those relating to the keys and the power of binding and loosing <Matt. 16:19; 18:18>, became early in the history of the church a great fountain of error in reference to the office and power of the clergy (see Peter).

1 Peter 2:9 from Jamieson, Fausset, and Brown Commentary

 Contrasting the privileges and destinies of believers.

[Chosen]-- `elect' of God, even as Christ your Lord is <1 Pet. 2:6>.

[Generation.] Believers are one in spiritual origin and kindred, as distinguished from the world.

[Royal]-- kingly. Believers, like Christ, the antitypical Melchisedek, are a body of priest-kings. Israel spiritually was designed to be the same among the nations of the earth. The full realization of this, both to the literal and the spiritual Israel, is as yet future <Isa. 61:6; 66:21>.

[Holy nation]-- antitypical to Israel. We must be singular, if we would be holy; consistent, if we would be useful.

[Peculiar people], [laos (grk 2992) eis (grk 1519) peripoieesin (grk 4047)]-- `a people for an acquisition; ' i. e., whom God chose to be peculiarly His: <Acts 20:28>, "purchased;" literally, acquired. God's "special treasure" <Exo. 19:5>.

[Show forth], [exangeileete (grk 1804)]-- published abroad. Not their own praises, but His. They have no reason to magnify themselves above others; for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.

[Praises], [aretas (grk 703)]-- `virtues, ' `excellences: ' His glory, mercy <1 Pet. 2:10>, goodness (Greek, <1 Pet. 2:3; Num. 14:17-18; Isa. 63:7>): applied to believers <2 Pet. 1:3,5>.

[Out of darkness]-- pagan, and even Jewish, ignorance, sin, misery; so out of the dominion of the prince of darkness.

[Marvellous.] Peter still has in his mind <Ps. 118:23>; note, <1 Pet. 2:7>

[Light.] It is called "His"-- i. e., God's. Only the (spiritual) light is created by God, not darkness. In <Isa. 45:7>, it is physical darkness and evil, not moral, that God is said to create: the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. `It cannot apprehend what faith is: there it is stark blind; it gropes as one without eyesight, stumbling from one thing to another, and knows not what it does' (Luther).

 1 Peter 2: 9 PP36 from Matthew Henry's Commentary

Those who received him were highly privileged, v. 9. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel-constitution, we shall lose all this, and stand upon the same level with the Gentiles."

(1.) to this objection the apostle answers, that if they did not submit they were ruined (v. 7-8), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, etc. Learn,

[1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit.

[2.] all the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ.

[3.] all Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit.

[4.] it is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.

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Matthew 16:24-28 from Matthew Henry's Commentary

Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses.

I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, v. 24. He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe,

1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, <Rev. 14:4>.

2. What are the great things required of those that will be Christ's disciples; If any man will come, ei tis thelei-- If any man be willing to come. It denotes a deliberate choice, and cheerfulness and resolution in that choice. Many are disciples more by chance or the will of others than by any act of their own will; but Christ will have his people volunteers, <Ps. 110:3>. It is as if Christ had said, "If any of the people that are not my disciples, be steadfastly minded to come to me, and if you that are, be in like manner minded to adhere to me, it is upon these terms, these and no other; you must follow me in sufferings as well as in other things, and therefore when you sit down to count the cost, reckon upon it."

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Rev 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (KJV)

Luke 11:9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

(KJV)

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Matt 6:33-34 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. (KJV)

Mark 4:19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. (KJV)

Matt 7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. (KJV)

Matt 7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. (KJV)

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Acts 4:35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. (KJV)

Acts 4:35 PP15 from Matthew Henry's Commentary

We are here told what they did with the money that was so raised: They laid it at the apostles' feet-- the left it to them to be disposed of as they thought fit; probably they had their support from it; for whence else could they have it? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter it should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity,

[1.] That it be given to such as have need; such as are not able to procure a competent maintenance of themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them-- but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of what is given, as may be most for their benefit.

[2.] that it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule in dispensing charity, as well as in administering justice, ut parium par sit ratio-- that those who are equally needy and equally deserving should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.

Acts 1:23-26 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. (KJV)

Acts 8:14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: (KJV)

1 Corinthians 12:28 PP2 from Matthew Henry's Commentary

The variety of offices instituted by Christ, and gifts or favours dispensed by him (v. 28): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe,

(1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-- all that was necessary, and even more; what was convenient for them too.

(2.) observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from ch. 14 that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken.

(3.) the various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments (v. 29-30): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!

Eph 4:11-12 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: (KJV)

Rom 1:5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: (KJV)

Acts 13:1-4 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (KJV)

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John 20:22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (KJV)

John 20:22 PP19 from Matthew Henry's Commentary

The qualifying of them for the discharge of the trust reposed in them by their commission (v. 22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,

[1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, <Num. 11:26>. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him <Gen. 2:7>, and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, <Job 33:4>. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath <Ezek. 37:9>, Come, O breath; but the New Testament tells us it is Christ's breath. The breath of God is put for the power of his wrath <Isa. 11:4; 30:33>; but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it <Num. 11:17>; but Christ did it himself.

[2.] the solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence." They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see <Jn 7:39>. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit's aid in their future work, in the execution of the commission now given them: "I send you, and you shall have the Spirit to go along with you." Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit's influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. "Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings." They were now in danger of the Jews: "Therefore receive ye the Holy Ghost, to work courage in you." What Christ said to them he says to all true believers, Receive ye the Holy Ghost, <Eph. 1:13>. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit-- receive his motions, and comply with them-- receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.

Acts 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (KJV)

1 Cor 9:1Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (KJV)

Acts 2:14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: (KJV)

Matt 4:17From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. (KJV)

Mark 1:5 And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.(KJV)

Matt 9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. (KJV)

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