*THE TRIPARTITE
**Our mission is to preach the Gospel of Jesus Christ absolutely free. We do not want donation. We only want you to know the truth.
The biggest lie in the world today is the Western model of Democracy. It is not true Democracy, it is a fraudulent or deluded democracy. By democracy it means the majority rule. Even today there is not one Western country who practices real democracy. So many undeveloped, unproductive, and Unselfsufficient nations hold general elections thinking they practice democracy. Holding general elections without a New Constitution actually makes things worse. So many bad leaders with general elections make themselves presidents, thinking they are somebodies. IN FACT, ELECTIONS under so-called democracy never solve corruption, poverty, unemployment, famine, flooding, drought, pandemic, conflict, man-made and natural disasters. For example, election cannot solve new corruption with old corruption. A New Constitution must stipulate that national sovereignty lies in the hands of majority (51% voters), not elected leaders and politicians. Whenever 51% of voters do not have confidence in the government, the elected or appointed officials do not need to violate any law or commit any crime, without impeachment and through National Referendum they can be promptly removed. The majority voters can change government, government policy or program so that bad leaders and bad government do not have a chance to flourish.
Palestinians say they don't know what they have done wrong: 1. Palestinians are wrong to occupy the Jewish land. 2. Palestinians are wrong to have the terrorists Hamas rule over them. 3. Palestinians are wrong NOT TO go to Arab lands to build a Palestinian state. 4. Palestinians are wrong to live on charity, believe and practice a false ........
An authoritative definition of a state or nation is that it must have a territory, a population, and sovereignty. For example, Taiwan is a province of China where China has sovereignty; for that reason Taiwan could never become a state or nation. Palestine can never become a state or nation because it has No territory and No sovereignty. However, if Palestinians establish itself in a land of Arabs with its own territory and sovereignty, then Palestine can be a state or nation. UN is so useless it must be reformed. This is the truth. Gaza, West Bank, Golan Heights, Holy Mount, etc. all belong to the Jewish land. Palestinians do not own one inch of the Promised Land. Palestinians are Arabs who have no part or portion, who do not have resettlement right in the Jewish land. No Arab-Islamic nations welcome more than one million Palestinians. They would rather beg for charity than work. Many do not know that Iran and Syria support terrorists Hamas, Hezbollah and Houthis and provide rockets, missiles, unmanned planes and weapons to the terrorists.ITTTTTTTTTTTt
All the troubles and problems of Palestinians are self-inflicted. They have garbage because they created garbage. Pompous and provocative Palestinians say they do not know what to do. Yes, they could and should go to the lands of Arabs. Palestinians are Arabs and they could and should go to lands of Arabs. Palestinians have no resettlement right in the Jewish land, no part or portion. There is no future to be part of terrorists Hamas, Hezbollah and Houthis. The only way of peace is for Palestinians to go to the lands of Arabs, there to establish a Palestinian state and build lives for themselves. Something is new and strange in 2024. The UN, WHO, EU and Arab-Islamic-Black nations recognize and support terrorists HAMAS, HEZBOLLAH, and HOUTHIS. Palestinians, UN, EU, WHO, all Arab-Muslim nations do not want to talk about who support terrorists with rockets, missiles, unmanned planes and weapons for Hamas, Hezbollah and Houthis.a
Jesus Christ is coming again!
The world must finally wake up to the dark evil forces and face an aggressive, belligerent, irrational, hegemonic and bad-faith superpower who seeks its monopoly on global power and is the greatest source of instability, chaos, inflation, injustice, trouble and conflict in the world -- which is seeking to contain Russia and China, and strategically crush them at all costs. The West has wronged China since the infamous Opium Wars to the present. Not only there will be no peace, these hostile activities and militant mind-set will inevitably leads to a coming nuclear war to destroy the whole world.
This article is written to let you know the three parts that a human is made of and how important the role of each Part.
The tripartite means mankind is composed of body, soul, and spirit. In accordance with the Word of God, man is composed of body, soul and spirit. This is a theological concept of man. The Word of God is always true and trustworthy. The Holy Trinity consists of the Father, the Son, and the Holy Spirit. The Roman Catholic Church commits
A blasphemy and teaches heresy by calling Mary the Mother of God.
The tripartite of man is a theological concept that man is made of body, soul, and spirit. The Word of God is absolute, supreme, ultimate, and eternal. The Scriptures are true and trustworthy. Man errs, God can never be wrong.
1Th 5:23, “Now may the God of peace Himself sanctify you entirely;
and may your spirit and soul and body be kept complete,
without blame at the coming of our Lord Jesus Christ.”
According to https://www.studylight.org/commentaries/eng/bnb/1-thessalonians-5.html
“... We have a body; we have animal life and instincts in common with the inferior creation; and we have also a rational and immortal soul. This distinction is one that appears to the mass of people to be true, and the apostle speaks of it in the language commonly employed by mankind. At the same time, no one can demonstrate that it is not founded in truth. The body we see, and there can be no difference of opinion in regard to its existence. The “soul” (ἡ ψυκὴ hē psuchē - psyche), the vital principle, the animal life, or the seat of the senses, desires, affections, appetites, we have in common with other animals. It pertains to the nature of the animal creation, though more perfect in some animals than in others, but is in all distinct from the soul as the seat of conscience, and as capable of moral agency.... This “psyche” (ψυχὴ psuchē) “soul.” or life, it is commonly supposed, becomes extinct at death. It is so connected with the bodily organization, that when the tissues of the animal frame cease their functions, this ceases also. This was not, however, the opinion of the ancient Greeks. Homer uses the term to denote that which leaves the body with the breath, as escaping from the ἕρκος ὀδοντων herkos odontōn - “the fence or sept of thy teeth” - and as also passing out through a wound. - This ψυχή psuchē - “psyche” - continued to exist in Hades, and was supposed to have a definite form there, but could not be seized by the hands.... A similar view prevailed also among the Jews. rabbi Isaac (Zohar in Lev. fol. 29, 2), says, “Worthy are the righteous in this world and the world to come, for lo, they are all holy; their body is holy, their soul is holy, their spirit and their breath is holy.” Whether the apostle meant to sanction this view, or merely to speak in common and popular language, may indeed be questioned, but there seems to be a foundation for the language in the nature of man. The word here rendered “spirit” (πνεῦμα pneuma), refers to the intellectual or higher nature of man; that which is the seat of reason, of conscience, and of responsibility. This is immortal. It has no necessary connection with the body, as animal life or the psyche (ψυχὴ psuchē) has, and consequently will be unaffected by death. It is this which distinguishes man from the brute creation; this which allies him with higher intelligences around the throne of God.”
According to https://planetfacts.org/what-is-earth-made-of/
What is Earth Made Of?
Earth, do we really know all there is to know about it? Well, just look at what’s beneath your feet. Do you really know what is underneath all of that? If one were to take the planet and divide it into different elements, they would end up with 32% iron, 30% oxygen, 15% silicon, 14% magnesium, 3% sulfur, 2% nickel as well as calcium, aluminum and various trace elements. Every living thing in the planet lives on the Earth’s crust, which is the outermost layer. It can vary, in terms of depth, between 5 and 75 km. It is composed of silicates, mostly, with a large amount of oxygen mixed in. As a matter of fact, 47% of the crust is made up of oxygen. The thickest part of the planet’s crust can be found underneath the continents whilst the thinnest would be underneath the oceans. Beneath the crust is a mantle that can go down to depths of 2890 km. It is the largest layer of the planet and is mostly comprised of silicate rocks, which are rich in magnesium and iron. Volcanoes are the places wherein the mantle breaks through the crust. The innermost part of the Earth would be the core that is broken into two different parts, which would be the solid inner core and the liquid outer core. Scientists believe that this core is comprised mostly of iron, around 80% of it, which were pulled together and into the planet’s middle during it’s formation about 4.5 billion years ago. The earth is a lot more than what our eyes can see and is truly a spectacular, curious thing.”
Ecc 12:6-7, “Remember your Creator before the silver cord is broken and the golden bowl is crushed, the pitcher by the spring is shattered and the wheel at the cistern is crushed; then the dust will return to the earth as it was, and the spirit will return to God who gave it.”
Years ago I have developed a philosophical theory of man: man is made of Intelligence, Value and Personality (IVP). For further study you can read my article on https://williewongthought.hpage.com/ivp.html Man’s theory may be wrong, but the Word of God is absolute, supreme, ultimate, and eternal.
According to Benson Commentary “The three constituent parts of man are σωμα, ψυχη, νους, the body, soul, and mind. Irenæus, and Clemens of Alexandria, and Origen, say the same.” He adds, “those two excellent philosophers, Gassendus and Dr. Willis, have established this philosophy beyond all reasonable contradiction.” It appears also, as the learned Vitringa has very accurately shown, a notion prevailed among the rabbis, as well as the philosophers, that the person of a man was constituted of three distinct substances; 1st, the rational spirit, which survives the death of the body, and is immortal; 2d, the animal soul, which man has in common with the beasts, and which dies with the body; and, 3d, the visible body. Many other learned divines, however, are of opinion, that as the apostle’s design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accustomed, without adopting the philosophy on which that language was founded: consequently that it is not necessary to consider him as intending more by his prayer than that the Thessalonian believers might be thoroughly sanctified, of how many constituent parts soever their nature consisted. “To comprehend,” says Macknight, “the distinction between soul and spirit,” which the sacred writers seem to have intimated in some passages, “the soul must be considered as connected both with the body and with the spirit. By its connection with the body, the soul receives impressions from the senses; and by its connection with the spirit, it conveys these impressions, by means of the imagination and memory, to the spirit, as materials for its operations. The powers last mentioned, through their connection with the body, are liable indeed to be so disturbed by injuries befalling it, as to convey false perceptions to the spirit. But the powers of the spirit not being affected by bodily injuries, it judges of the impressions conveyed to it as accurately as if they were true representations, so that the conclusions which it forms are generally right.” It may not be improper to add here, that the spirit, as distinguished from the two other parts included in the human constitution, seems to be supposed by the apostle (Hebrews 4:12) to be capable of being separated from the soul, his expression being, The word of God is quick, &c., piercing even to the dividing asunder of soul and spirit; and some have thought that he intimates, (1 Corinthians 14:14-15,) that the one may know what the other does not. Be this, however, as it may, the apostle’s words were certainly not intended to teach us philosophy, or to imply more than a prayer that all our powers of mind and body, the rational, including the understanding, the judgment, conscience, and will; the animal, comprehending the affections, passions, and sensations; and corporal, namely, the members and senses of our bodies, should be wholly sanctified; that is, purified from pollution, dedicated to God, and employed in glorifying him. Unto the coming of our Lord Jesus Christ — To call you hence by death, or to summon you to appear at his bar. Faithful is he —”
Dr. Constable's Expository Notes “Verse 23 Peace in the assembly was very important to Paul. The "spirit" is the part of us that enables us to communicate with God. The "soul" makes us conscious of ourselves. The "body" is the physical part that expresses the inner person. These are not the only elements that constitute humanity (cf. heart, mind, conscience, etc.), but they are the ones Paul chose here. "It is precarious to try to construct a tripartite doctrine of human nature on the juxtaposition of the three nouns, pneuma, psyche and soma. . . . The distinction between the bodily and spiritual aspects of human nature is easily made, but to make a comparable distinction between ’spirit’ and ’soul’ is forced." [Note: Bruce, p. 130.] Paul may have mentioned "spirit and soul and body" because these three aspects point to the believer’s relationships to God, himself or herself, and other people. Together they picture wholeness. Paul’s desire for his readers was that every part of them, involving all their relationships, would remain without fault and that they would continue to mature and live free from legitimate grounds for accusation until Christ’s return. Note again that he believed the Lord’s return could precede their deaths.”
Since the Lord did not return before Paul died was he wrong to view the Lord’s return as he did, namely, as imminent? No, because imminent means that He could return at any moment, not that He will return very soon.
I. BODY
This is perhaps the easiest part about our existence to comprehend. We understand what it means: see, hear, smell, taste, and touch. We know it means to witness a beautiful sunset and take in all the lovely different hues in one single sky with our eyes. We love tantalizing our taste buds with favorite foods, and we enjoy different smells that invigorate or motivate us like the fresh smell of earth after a torrential rainfall.
According to https://www.britannica.com/science/human-body
“Chemically, the human body consists mainly of water and organic compounds—i.e., lipids, proteins, carbohydrates, and nucleic acids. The human body is about 60 percent water by weight. Lipids—chiefly fats, phospholipids, and steroids—are major structural components of the human body. Fats provide an energy reserve for the body, and fat pads also serve as insulation and shock absorbers. Phospholipids and the steroid compound cholesterol are major components of the membrane that surrounds each cell. Proteins also serve as a major structural component of the body. Like lipids, proteins are an important constituent of the cell membrane. In addition, such extracellular materials as hair and nails are composed of protein. So also is collagen, the fibrous, elastic material that makes up much of the body’s skin, bones, tendons, and ligaments. Proteins also perform numerous functional roles in the body. Particularly important are cellular proteins called enzymes, which catalyze the chemical reactions necessary for life. Carbohydrates are present in the human body largely as fuels, either as simple sugars circulating through the bloodstream or as glycogen, a storage compound found in the liver and the muscles. Small amounts of carbohydrates also occur in cell membranes, but, in contrast to plants and many invertebrate animals, humans have little structural carbohydrate in their bodies. Nucleic acids make up the genetic materials of the body. Deoxyribonucleic acid (DNA) carries the body’s hereditary master code, the instructions according to which each cell operates. It is DNA, passed from parents to offspring, that dictates the inherited characteristics of each individual human. Ribonucleic acid (RNA), of which there are several types, helps carry out the instructions encoded in the DNA. Along with water and organic compounds, the body’s constituents include various inorganic minerals. Chief among these are calcium, phosphorus, sodium, magnesium, and iron. Calcium and phosphorus, combined as calcium-phosphate crystals, form a large part of the body’s bones. Calcium is also present as ions in the blood and interstitial fluid, as is sodium. Ions of phosphorus, potassium, and magnesium, on the other hand, are abundant within the intercellular fluid. All of these ions play vital roles in the body’s metabolic processes. Iron is present mainly as part of hemoglobin, the oxygen-carrying pigment of the red blood cells. Other mineral constituents of the body, found in minute but necessary concentrations,include cobalt, copper, iodine, manganese, and zinc.” God gave us physical bodies to function on this earth. Psalm 139:14: “For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made.”Ephesians 2:10: “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago.” 1 Corinthians 6:19-20: “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.” The following Scriptures relate to the body, you may learn many things you do not know before...
Gen 15:4, “Then behold, the Word of the LORD came to him, saying, “This man will not be your heir; but one who will come from your own body shall be your heir.”
A man copulates with his wife and produces a child, that is to say coming from his own body. An adopted child is not coming from your own body.
Gen 25:23, “And the LORD said to her,
“Two nations are in your womb; and two peoples will be separated from your body; and one people will be stronger than the other; and the older will serve the younger.”
Two peoples will be separated from your body means she will give birth to two children.
Lev 13:2, “When someone has on the skin of his body a swelling, or a scab, or a bright spot, and it becomes an infection of leprosy on the skin of his body, then he shall be brought to Aaron the priest or to one of his sons the priests.”
The body can have an infection of leprosy on the skin, a swelling, or a scab, or a bright spot.
Lev 15:2, “Speak to the sons of Israel, and say to them, ‘When any man has a discharge from his body, his discharge is unclean.”
When any man has a discharge from his body,
his discharge is unclean.
Lev 15:16, “Now if a man has a seminal emission, he shall bathe all his body in water and be unclean
until evening.”
If a man has a seminal emission, he is unclean.
Lev 15:19, “When a woman has a discharge, if her discharge in her body is blood, she shall continue in her menstrual impurity for seven days; and whoever touches her shall be unclean until evening.”
If a woman has her menstrual impurity, she is unclean.
Lev 19:28, “You shall not make any cuts in your body for the dead, nor make any tattoo marks on yourselves: I am the LORD.”
Many church members do not know that tattoo is prohibited among Christians.
Num 19:11, “The one who touches the dead body of any person will also be unclean for seven days.”
Deu 21:23, “his body is not to be left overnight on the tree, but you shall certainly bury him on the same day (for he who is hanged is cursed of God), so that you do not defile your land which the LORD your God is giving you as an inheritance.”
Probably there is not one person who has no pain.
Psa 31:10, “For my life is spent with sorrow
and my years with sighing; my strength has failed because of my guilt, and my body has wasted away.”
Sorrow, sighing, and guilt can waste away the body.
Psa 32:3, “When I kept silent about my sin, my body
wasted away through my groaning all day long.”
Sin causes groaning and body wasting away.
Pro 5:11, “And you will groan in the end, when your flesh and your body are consumed.”
Prostitution will make you groan in the end, when your flesh and your body are consumed.
Pro 14:30, “A tranquil heart is life to the body,
but jealousy is rottenness to the bones.”
Dan 7:11, “Then I kept looking because of the sound of the boastful words which the horn was speaking; I kept looking until the beast was killed, and its body was destroyed and given to the burning fire.”
Nah 2:10, “She is emptied! Yes, she is desolate and waste! Hearts are melting and knees wobbling! Also trembling is in the entire body, and all their faces have become pale!”
She refers to Nineveh.
Mat 5:29, “Now if your right eye is causing you to sin, tear it out and throw it away from you; for it is better
for you to lose one of the parts of your body, than for your whole body to be thrown into Hell.”
Mat 5:30, “And if your right hand is causing you to sin, cut it off and throw it away from you; for it is better for you to lose one of the parts of your
body, than for your whole body to go into Hell.”
Notice unbelievers and the wicked will suffer in Hell the whole body.
Mat 6:23, “But if your eye is bad, your whole body
will be full of darkness. So if the light that is in you is darkness, how great is the darkness!”
Mat 10:28, “And do not be afraid of those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul
and body in Hell.”
Jesus tells us not to be afraid of those who kill the body but are unable to kill the soul. That is the best the wicked can do which warmongers are doing all the time. Fear God who is able to destroy both soul and body in Hell. The wicked seem do not know, the eternal suffering in Hell is both soul and body. The body of unbelievers and the wicked in Hell can feel the burn of the unquenchable fire and the bite of worm which will never die.
Mat 26:12, “For when she poured this perfume on My body, she did it to prepare Me for burial.”
Mary poured most expensive perfume on the Body of Christ to prepare Him for burial.
Mat 26:26, “Now while they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.”
The bread symbolizes the Body of Christ just as the grape juice symbolizes the blood of Jesus. The Roman Catholic Church teaches transubstantiation is a heresy.
Mat 27:59, “And Joseph took the body and wrapped it in a clean linen cloth.”
Joseph followed the Jewish burial custom.
Mar 5:29, “And immediately the flow of her blood was dried up; and she felt in her body that she was healed of her disease.”
Jesus healed the woman and she felt in her body.
Mar 15:43, “Joseph of Arimathea came, a prominent member of the Council, who was himself also waiting for the Kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus.”
Joseph gathered up courage and asked Pilate for the body of Jesus. One needs courage even to do what is right and good.
Luk 11:34, “Your eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness.”
I often tell children how precious are their eyes and they must be protected.
Jhn 20:12, “and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying.”
She was the blessed Mary Magdalene who was the first person to see Jesus at the Resurrection. She saw two angels in white. There is no angel or anyone in black in Heaven.
Act 19:12, “so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out.”
God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons from the body of Paul carried to the sick, and the diseases left them and the evil spirits went out.
Rom 4:19, “Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deafness of Sarah's womb.”
Abraham was about a hundred years old and barren Sarah herself received ability to conceive, even
beyond the proper time of life bore Isaac as God promised.
Rom 6:13, “and do not go on presenting the parts of your body to sin as instruments of unrighteousness; but present yourselves to God as those who are alive from the dead, and your body's parts as instruments of righteousness for God.”
Rom 7:4, “Therefore, my brothers and sisters, you also were put to death in regard to the Law through
the body of Christ, so that you might belong to another, to Him who was raised from the dead, in order that we might bear fruit for God.”
Rom 8:23, “And not only that, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly
for our adoption as sons and daughters, the redemption of our body.”
This is the greatest expectation of the saints, waiting eagerly for our adoption as sons and daughters, the redemption of our body. The first coming of Jesus Christ is to save sinners from their sins. That was accomplished. Now whoever repents of his/her sins can obtain the forgiveness of sins, being saved by grace through faith in Jesus Christ. Jesus is coming again has nothing to do with sin, but for the redemption of the body of the saints. The saints will be transformed from the mortal body to the immortal, glorious and spiritual body where there is no sickness, pain, and death.
Rom 12:5, “so we, who are many, are one body in Christ, and individually parts of one another.”
All Christians of all generations are one body in Christ--no denominations, no organization affiliations.
1Co 6:16, “Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, “THE TWO SHALL BECOME
ONE FLESH.”
1Co 6:18, “Flee sexual immorality. Every other
sin that a person commits is outside the body, but the sexually immoral person sins against his own body.”
1Co 6:19, “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own?”
1Co 6:20, “For you have been bought for a price: therefore glorify God in your body.”
1Co 9:27, “but I strictly discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.”
1Co 12:18, “But now God has arranged the parts, each one of them in the body, just as He desired.”
1Co 12:26, “And if one part of the body suffers, all the parts suffer with it; if a part is honored, all the parts rejoice with it.”
This Scripture expressed beautifully the concept of One Body.
2Co 5:6, “Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord—.”
2Co 5:8, “but we are of good courage and prefer rather to be absent from the body and to be at home with the Lord.”
All it means of the saint is absent from the body, he/she is at home with the Lord. When we die, we are at home with the Lord.
Eph 3:6, “to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus
through the Gospel.”
Through the Gospel the Gentiles who believe in Christ are fellow heirs and fellow members of the Body of Christ, the Church.
Eph 4:4, “There is one body and one Spirit, just as you also were called in one hope of your calling.”
The Church of Jesus Christ is one Body.
Eph 5:23, “For the husband is the head of the wife, as Christ also is the Head of the Church, He Himself being the Savior of the Body.”
Jesus Christ is the Head of the Church, He Himself being the Savior of the Body.
Phl 3:21, “Who will transform the body of our lowly
condition into conformity with His glorious body, by the exertion of the power that He has even to subject all things to Himself.”
At the second coming of Jesus Christ, the body of our lowly condition will be transformed into conformity with His glorious body.
Col 1:18, “He is also the Head of the Body, the Church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.”
Jesus Christ is also the Head of the Body, the Church; He will come to have first place in everything.
Col 1:24, “Now I rejoice in my sufferings for your sake, and in my flesh I am supplementing what is
lacking in Christ's afflictions in behalf of His Body, which is the Church.”
I do not know anybody who can say in his flesh he is supplementing what is lacking in Christ’s afflictions in behalf of His Body, the Church.
Col 2:23, “These are matters which do have the
appearance of wisdom in self-made religion and humility and severe treatment of the body, but are of no value against fleshly indulgence.”
The Scripture says, all severe treatment of the body according to the self-made religion is of no value.
Heb 10:10, “By this will, we have been sanctified
through the offering of the body of Jesus Christ
once for all time.”
Jas 2:26, “For just as the body without the spirit is dead, so also faith without works is dead.”
Jas 3:2, “For we all stumble in many ways.
If anyone does not stumble in what he says, he is a perfect man, able to rein in the whole body as well.”
Jas 3:5, “So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such
a small fire!”
1Pe 2:24, “and He Himself brought our sins in His body up on the cross, so that we might die to sin and live for righteousness; by His wounds you were healed.”
N.B. I used to think I knew everything about the subject “body” until I study what is written by Revelation. The next will be a even more difficult subject.
II. SOUL
Many have debated whether or not there is a difference between the soul and spirit. But there are several Scriptures that clearly separate the soul and spirit.
One key verse is Hebrews 4:12 where the author says, “For the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”
In the simplest terms, a soul is made up of our mind, emotions, and free will. In Hebrew “nephesh’ means “breathing creature” its most basic definition. It can translate to several different meanings, such as soul, mind, or life.
The following Scriptures relate to the soul where you can learn many things you might not know before.
Gen 27:4, “and prepare a delicious meal for me such as I love, and bring it to me that I may eat, so that my soul may bless you before I die.”
Gen 34:8, “But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter; please give her to him in marriage.”
The soul of a man longs for a woman must be mutual for marriage to work.
Gen 35:18, “And it came about, as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin.”
When a person’s soul was departing, the person died.
Deu 4:29, “But from there you will seek the LORD your God, and you will find Him if you search for Him with all your heart and all your soul.”
Cambridge Bible for Schools and Colleges
29. But if from thence ye shall seek … thou shalt find] The Pl. ye is due either to the attraction of the plurals of the previous verses or to a dittography. How easily the former worked is seen from the LXX which carries the Pl. as far as search after him. Read with Sam. thou shalt seek. Thus the Sg. stands throughout Deuteronomy 4:29-31. Omit him after find; cp. Jeremiah 29:13.
with all thy heart and with all thy soul] Heart the seal of the practical intellect (see on Deuteronomy 4:9); soul of the desires, the two thus covering the whole man. See Deuteronomy 6:5, Deuteronomy 10:12, Deuteronomy 11:13, Deuteronomy 13:3, Deuteronomy 26:16, Deuteronomy 30:2; Deuteronomy 30:6; Deuteronomy 30:10 (Deuteronomy 6:5 adds with all thy force), and deuteronomic passages in Josh. and Kgs; once in Jeremiah 32:41 of God. This enforcement of spiritual thoroughness is characteristic of D.”
Deu 11:13, “And it shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul.”
Deu 28:65, “Among those nations you will find
no peace, and there will be no resting place for the sole of your foot; but there the LORD will give you a trembling heart, failing of eyes, and despair of soul.”
Deu 30:6, “Moreover, the LORD your God will circumcise your heart and the hearts of your descendants, to love the LORD your God with all your heart and all your soul, so that you may live.”
Jdg 16:16, “And it came about, when she pressed him daily with her words and urged him, that his soul was annoyed to death.”
Strong Samson was annoyed by wicked Delilah.
1Sa 1:15, “But Hannah answered and said, “No, my lord, I am a woman despairing in spirit; I have drunk
neither wine nor strong drink, but I have poured out
my soul before the LORD.”
I am a women; in whom drunkenness is most abominable; so that the Romans punished it with death; therefore judge me not so severely.
Of a sorrowful spirit; and therefore not likely to give up myself to drink and jollity, and far from that merry temper which drunkards have: I am drunk with affliction, not with wine, as is said, Isaiah 51:21.
I have drunk neither wine nor strong drink, to wit, this day: see above, 1 Samuel 1:7,8.
Have poured out my soul; have been breathing forth the griefs, and perplexities, and desires of my soul. The like phrase is Job 30:16 Psalm 62:8 142:2.”
2Sa 14:19, “So the king said, “Is the hand of Joab with you in all this?” And the woman replied, “As your soul lives, my lord the king, no one can turn to the right or to the left from anything that my lord the king has spoken. Indeed, it was your servant Joab who commanded me, and it was he who put all these words in the mouth of your servant.”
1Ki 2:4, “so that the LORD may fulfill His promise
which He spoke regarding me, saying, ‘If your sons are careful about their way, to walk before Me in truth with all their heart and all their soul, you shall not be deprived of a man to occupy the throne of Israel.”
Job 7:15, “So that my soul would choose suffocation,
death rather than my pains.”
Job 14:22, “However, his body pains him, and his soul mourns for himself.”
Job 23:13, “But He is unique, and who can make Him turn? Whatever His soul desires, He does it.”
Job 30:16, “And now my soul is poured out within me;
days of misery have seized me.”
Job 33:28, “He has redeemed my soul from going to the pit, and my life will see the light.”
Psa 6:4, “Return, LORD, rescue my soul;
Save me because of Your mercy.”
Psa 13:2, “How long am I to feel anxious in my soul,
With grief in my heart all the day? How long will my enemy be exalted over me?”
Psa 16:10, “For You will not abandon my soul
to Sheol; You will not allow Your Holy One to undergo decay.”
Psa 19:7, “The Law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple.”
Psa 22:20, “Save my soul from the sword, my only life from the power of the dog.”
Individually, psychopathic supervisors have the power of the dog who make the lives of many employees sad and miserable.
Nationally, Japan and NATO are American running dogs who have the power of the dog.
Psa 23:3, “He restores my soul; He guides me in the paths of righteousness for the sake of His name.”
How does God restore my soul?
Barnes' Notes on the Whole Bible
“He restoreth my soul - literally, “He causes my life to return.” DeWette, “He quickens me,” or causes me to live. The word soul” here means life, or spirit, and not the soul in the strict sense in which the term is now used. It refers to the spirit when exhausted, weary, or sad; and the meaning is, that God quickens or vivifies the spirit when thus exhausted. The reference is not to the soul as wandering or backsliding from God, but to the life or spirit as exhausted, wearied, troubled, anxious, worn down with care and toil. the heart, thus exhausted, He re-animates. He brings back its vigor. He encourages it; excites it to new effort; fills it with new joy.”
Psa 25:1, “A Psalm of David.
To You, LORD, I lift up my soul.”
Verse 1. - Unto thee, O Lord, do I lift; up my soul (comp. Psalm 86:4; Psalm 143:8). The Hebrew phrase does not mean a temporary raising of the heart to God, but a permanent setting of the affections on him (see Deuteronomy 24:15; and comp. Psalm 24:4). Psalm 25:1.”
Psa 30:12, “That my soul may sing praise to You and not be silent. LORD my God, I will give thanks to You forever.”
Psa 31:7, “I will rejoice and be glad in Your faithfulness, because You have seen my misery; You have known the troubles of my soul.”
Psa 31:9, “Be gracious to me, LORD, for I am in distress; my eye is wasted away from grief, my soul and my body too.”
Psa 33:20, “Our soul waits for the LORD; He is our help and our shield.”
Psa 34:2, “My soul will make its boast in the LORD; the humble will hear it and rejoice.”
Psa 35:9, “So my soul shall rejoice in the LORD;
it shall rejoice in His salvation.”
Psa 41:4, “As for me, I said, “LORD, be gracious to me; heal my soul, for I have sinned against You.”
Benson's Commentary of the Old and New Testaments
“Psalms 41:4 . I said, Lord, be merciful unto me He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor; but must throw themselves on his mercy. When we are under the rod, we must thus recommend ourselves to the tender mercy of our God. Heal my soul Sin is the sickness of the soul and the soul is healed when, being pardoned by mercy, it is also renewed by grace. And this spiritual healing we should be more earnest for than for bodily health. For I have sinned against thee And, therefore, my soul needs healing: I am a sinner, a miserable sinner; and, therefore, God, be merciful to me. The psalmist does not appear here to refer to any particular gross act of sin, but to his sins in general, which his sickness, and the troubles he met with, set in order before him; and the dread of the consequences of which made him pray, Heal my soul.”
Psa 42:2, “My soul thirsts for God, for the living God;
When shall I come and appear before God?”
Pulpit Commentary Homiletics
This is one of the most touching, pathetic, and beautiful of the Psalms. It is not possible to decide either its author or the time of its composition. Its tones are very much like the plaintive sounds from David's harp, whether or no he was its writer (but see homily on Psalm 43.). Leaving untouched, owing to want of space, the historical and geographical matters suggested in the psalm, we shall devote ourselves entirely to the opening up of its deep pathos and spiritual fervour, so as to administer instruction and comfort to those saints of God who may even now be ready to say, "All thy waves and billows are gone over me," and from whom, for a while, the face of God seems to be hid. May they find help in tracing the experience of a like sufferer in the ancient days!
1. ONLY THE LIVING GOD CAN SATISFY THE CRAVINGS OF HUMAN SPIRITS. (Vers. 1, 2.) So the writer of Psalm 84:2. The words of Augustine are well known, declaring that our hearts want rest, and cannot find it till it is found in God. There are four lines of illustration along which this thought may be worked out.”
Psa 42:4, “I remember these things and pour out
my soul within me. For I used to go over with the multitude and walk them to the house of God, With a voice of joy and thanksgiving, a multitude
celebrating a festival.”
Psa 42:6, “My soul is in despair within me; therefore I remember You from the land of the Jordan and the peaks of Hermon, from Mount Mizar.”
Psa 42:11, “Why are you in despair, my soul? And why are you restless within me? Wait for God, for I will again praise Him
for the help of His presence, my God.”
Psa 49:15, “But God will redeem my soul from the power of Sheol, for He will receive me. Selah.
“But God will redeem my soul — Though no man can find out a ransom to redeem himself or his brother, yet God can and will redeem me; from the power of the grave — Or, shall preserve me from the power of hell. The grave shall not have power to retain me, but shall be forced to give me up into my Father’s hands; and hell shall have no power to seize upon me. For he shall receive me —Hebrew, יקחני, jikacheeni, shall take me, out of this vain, mortal, and miserable life, unto himself, or into heaven, as this phrase is used Genesis5:24; Psalm73:24; Acts7:59.”
Psa 54:4, “Behold, God is my helper; the Lord is
the Sustainer of my soul.”
“Psalm 54:4-5. Behold, God is my helper — Consider it, and see the vanity of all your wicked practices against me. The Lord is with them that uphold my soul — He fights for them, and on my behalf, and therefore against all mine enemies. He shall reward evil to mine enemies — He shall bring upon themselves the mischief they intended for me. Cut them off in thy truth — For, or according to, thy truth; whereby thou art engaged to fulfil thy promises made to me, and thy threatenings denounced against thine and mine implacable enemies.”
Psa 57:1, “For the music director; set to Al-tashheth. A Mikhtam of David, ]when he fled from Saul in the cave. Be gracious to me, God, be gracious to me, for my soul takes refuge in You; and in the shadow of Your wings I will take refuge until destruction passes by.”
Psa 62:5, “My soul, wait in silence for God alone,
for my hope is from Him.”
Psa 63:8, “My soul clings to You; Your right hand takes hold of me.”
Psa 66:16, “Come and hear, all who fear God,
and I will tell of what He has done for my soul.”
Psa 86:2, “Protect my soul, for I am godly;
You my God, save Your servant who trusts in You.”
Psa 86:4, “Make the soul of Your servant joyful,
For to You, Lord, I lift up my soul.”
Psa 86:13, “For Your graciousness toward me is great, and You have saved my soul from the depths of Sheol.”
Psa 94:17, “If the LORD had not been my help,
My soul would soon have dwelt in the land of silence.”
Psa 94:19, “When my anxious thoughts multiply
within me, Your comfort delights my soul.”
Psa 103:1, “A Psalm of David. Bless the LORD, my soul, and all that is within me, bless His Holy Name.”
Psa 103:2, “Bless the LORD, my soul,
and do not forget any of His benefits.”
Psa 104:1, “Bless the LORD, my soul! LORD my
God, You are very great; You are clothed with splendor and majesty.”
Psa 104:35, “May sinners be removed from the earth
and may the wicked be no more. Bless the LORD, my soul. Praise the LORD!”
Psa 116:8, “For You have rescued my soul from death, my eyes from tears, and my feet from stumbling.”
Psa 119:25, “Daleth My soul clings to the dust;
Revive me according to Your Word.”
Ellicott's Commentary for English Readers
DALETH.
Cleaveth to the dust.—The same figure is used in Psalm 22:29; Psalm 44:25, in the former of death, in the latter of deep degradation and dishonour.
The prayer, “make me live,” suggests that the dust of death is here prominently in view, as in Tennyson’s “Thou wilt not leave us in the dust.” Else we might rather think of the dryness of summer dust as a type of despondency and spiritual depression.
“A wicked whisper came, and made
My heart as dry as dust.”—COLERIDGE.
It was this verse which the Emperor Theodosius recited when doing penance at the door of Milan Cathedral for the massacre of Thessalonica (Theodoret, v., 18).”
Psa 119:81, “Kaph My soul languishes for Your salvation; I wait for Your Word.”
“My soul fainteth for thy salvation - The new division of the psalm, which begins here, is indicated by the Hebrew letter Kaph (כ k), equivalent to "k" or "c" (hard). The word here rendered "fainteth" is the same that in Psalm 73:26 is translated "faileth": "My flesh and my heart faileth." The idea is, that his strength gave way; he had such an intense desire for salvation that he became weak and powerless. Any strong emotion may thus prostrate us; and the love of God - the desire of his favor - the longing for heaven - may be so intense as to produce this result.”
Psa 130:6, “My soul waits in hope for the Lord
More than the watchmen for the morning;
Yes, more than the watchmen for the morning.”
“Psalm 130:6. My soul waiteth for the Lord — This verse in the original is remarkably concise, forcible, and elegant. It is literally, My soul for the Lord, (namely, waiteth,) more than watchers for the morning, than watchers for the morning. The psalmist is thought to intend those that kept the night-watches in the city, or the priests or Levites who watched in the temple; who, being wearied with hard service and want of rest, earnestly desired and eagerly expected the break of day, that they might be discharged from duty. Or, as Dr. Hammond and some others interpret the words, he means those priests, or their officers, “who were peculiarly appointed from a tower to expect the first appearance of the break of day.” The repetitions in this and the preceding verse beautifully and forcibly express that ardent desire with which true penitents expect and long for the salvation of God.”
Psa 139:14, “I will give thanks to You, because I am awesomely and wonderfully made; wonderful are Your works, and my soul knows it very well.”
Keil and Delitzsch Biblical Commentary on the Old Testament
“The fact that man is manifest to God even to the very bottom of his nature, and in every place, is now confirmed from the origin of man. The development of the child in the womb was looked upon by the Israelitish Chokma as one of the greatest mysteries, Ecclesiastes 11:5; and here the poet praises this coming into being as a marvellous work of the omniscient and omnipresent omnipotence of God. קנה here signifies condere; and סכך not: to cover, protect, as in Psalm 140:8; Job 40:22, prop. to cover with network, to hedge in, but: to plait, interweave, viz., with bones, sinews, and veins, like שׂכך in Job 10:11. The reins are made specially prominent in order to mark the, the seat of the tenderest, most secret emotions, as the work of Him who trieth the heart and the reins. The προσευχή becomes in Psalm 139:14 the εὐχαριστία: I give thanks unto Thee that I have wonderfully come into being under fearful circumstances, i.e., circumstances exciting a shudder, viz., of astonishment (נוראות as in Psalm 65:6). נפלה ( equals נפלא) is the passive to הפלה, Psalm 4:4; Psalm 17:7. Hitzig regards נפליתה (Thou hast shown Thyself wonderful), after the lxx, Syriac, Vulgate, and Jerome, as the only correct reading; but the thought which is thereby gained comes indeed to be expressed in the following line, Psalm 139:14, which sinks down into tautology in connection with this reading. `otsem (collectively equivalent to עצמים, Ecclesiastes 11:5) is the bones, the skeleton, and, starting from that idea, more generally the state of being as a sum-total of elements of being. אשׁר, without being necessarily a conjunction (Ew. 333, a), attaches itself to the suffix of עצמי. רקּם, "to be worked in different colours, or also embroidered," of the system of veins ramifying the body, and of the variegated colouring of its individual members, more particularly of the inward parts; perhaps, however, more generally with a retrospective conception of the colours of the outline following the undeveloped beginning, and of the forming of the members and of the organism in general.”
Psa 143:8, “Let me hear Your faithfulness in the morning, for I trust in You; teach me the way in which I should walk; for to You I lift up my soul.”
Cambridge Bible for Schools and Colleges
“8. Cause me to hear &c.] Possibly we should change a letter, and read as in Psalm 90:14 satisfy me (הַשְׂכּיצֵנִי for הַשְׂמִיעֵנִי).
in the morning] Let the dawn speedily end this dark night of calamity, and bring the sunshine of Thy lovingkindness to gladden my weary heart. Cp. Psalm 30:5; Psalm 49:14.
for in thee do I trust … for I lift up my soul unto thee] Cp. Psalm 25:2; Psalm 25:1.
cause me to know &c.] Teach me how to avoid the dangers which beset me (Psalm 142:3), and to order my conduct according to Thy Will (1 Thessalonians 4:1). Cp. Psalm 25:4; Psalm 32:8; Exodus 33:13.”
Pro 2:10, “For wisdom will enter your heart,
And knowledge will be delightful to your soul.”
Pro 13:4, “The soul of the lazy one craves and
gets nothing, but the soul of the diligent is made prosperous.”
Pro 13:19, “Desire realized is sweet to the soul,
But it is an abomination to fools to turn away from evil.”
Pro 16:24, “Pleasant words are a honeycomb,
sweet to the soul and healing to the bones.”
Pro 18:7, “A fool's mouth is his ruin, and his lips are the snare of his soul.”
Pro 19:8, “One who gets wisdom loves his own soul;
One who keeps understanding will find good.”
“Verse 8. - He that getteth wisdom loveth his own soul. "Wisdom" is, in the Hebrew, leb. "heart;" it is a matter, not of intellect only; but of will and affections (see on Proverbs 15:32). Septuagint, ἀγαπᾷ ἑαυτόν, "loveth himself." The contrary, "hateth his own soul," occurs in Proverbs 29:24. By striving to obtain wisdom a man shows that he has regard for the welfare of his soul and body. Hence St. Thomas Aquinas ('Sum. Theol.,' 1:2, qu. 25, art. 7, quoted by Corn. a Lapide) takes occasion to demonstrate that only good men are really lovers of themselves, while evil men are practically self-haters, proving his position by a reference to Arislotle's numeration of the characteristics of friendship, which the former exhibit, and none of which the latter can possess ('Eth. Nic.,' 9:4). He that keepeth understanding shall find good (Proverbs 16:20). A man must not only strive hard and use all available means to get wisdom and prudence, he must guard them like a precious treasure, not lose them for want of care or let them lie useless; and then he will find that they bring with themselves innumerable benefits. Proverbs 19:8”
Pro 21:10, “The soul of the wicked desires evil;
his neighbor is shown no compassion in his eyes.”
“Proverbs 21:10. The soul of the wicked desireth evil — His heart is earnestly and fully set in him, as it is expressed Ecclesiastes 8:11, to do evil, to work wickedness, to do mischief to others, or to satisfy his own lusts, though it be with injury of others. His neighbour findeth no favour, &c. — If he either endeavour to dissuade him from his wickedness, or stand in the way of his gratifying his lusts. He spares neither friend nor foe.”
Pro 21:23, “One who guards his mouth and his tongue, guards his soul from troubles.”
Pro 24:14, “Know that wisdom is the same for your soul; if you find it, then there will be a future, and your hope will not be cut off.”
Pro 25:25, “Like cold water to a weary soul,
so is good news from a distant land.”
Pro 29:17, “Correct your son, and he will give you comfort; he will also delight your soul.”
Ecc 6:2, “a person to whom God has given riches, wealth, and honor, so that his soul lacks nothing of all that he desires, yet God has not given him the opportunity to enjoy these things, but a foreigner enjoys them. This is futility and a severe affliction.”
Ecc 6:3, “If a man fathers a hundred children and lives many years, however many they may be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, “Better the miscarriage than he.”
Ecc 6:9, “What the eyes see is better than what the soul desires. This too is futility and striving after wind.”
Cambridge Bible for Schools and Colleges
“9. Better is the sight of the eyes than the wandering of the desire] Literally, than the wandering of the soul. The truth is substantially that embodied in the fable of “the dog and his shadow” and in proverbs like “a bird in the hand is worth two in the bush.” To enjoy what we actually see, i.e. present opportunities, however limited, is better than the cravings of a limitless desire, “wandering” at will through all the region of possibilities. In that wandering, there is once more the feeding upon wind. Perhaps, however, that sentence is passed with an intentional ambiguity, characteristic of the writer (see note on Ecclesiastes 6:9), upon the actual present enjoyment, as well as on the unsatisfied desire, or upon the bare fact that the former with its lower aims is better than the latter with its higher ones.”
Sng 3:2, “I must arise now and go around in the city;
in the streets and in the public squares I must seek him whom my soul loves.' I sought him but did not find him.”
Sng 3:4, “Hardly had I left them when I found him whom my soul loves; I held on to him and would not let him go until I had brought him to my mother's house, and into the room of her who conceived me.”
Isa 26:9, “At night my soul longs for You,
Indeed, my spirit within me seeks You diligently;
for when the earth experiences Your judgments,
the inhabitants of the world learn righteousness.”
Ellicott's Commentary for English Readers
“(9) With my soul have I desired thee in the night . . .—Soul and spirit are joined together to express the fulness of personality. The “night” is the time of sorrow and expectation, in which the saints of God shall “watch for the morning” of the great day of judgment and deliverance. They welcomed the judgments” as the discipline, by which those who had failed to learn before would at last, it might be, learn and acknowledge the righteousness of God.”
Isa 38:17, “Behold, for my own welfare I had great bitterness; but You have kept my soul from the pit of nothingness, for You have hurled all my sins behind Your back.”
“Isaiah 38:17. Behold, for peace I had great bitterness — “When I perceived and feared no evil, and seemed to enjoy my usual health, then this terrible evil came upon me.” The Hebrew, however, לשׁלום מר לו מר, may be properly rendered, Behold my grievous anguish is turned into ease; or, My great bitterness was unto peace, that is, became the occasion of my safety and comfort, for it drove me to prayer, and prayer prevailed with God for a gracious answer, and the prolonging of my life. Thou hast in love to my soul, &c. — That is, in kindness to me, (the soul being put for the man,) delivered it from the pit of corruption — This is an emphatical circumstance, for sometimes God prolongs men’s days in anger, foreknowing that they will only fill up still more the measure of their iniquities. For thou hast cast all my sins behind thy back — Thou hast forgiven those sins that brought this affliction upon me, and, upon that account, hast removed the punishment of them.”
Isa 42:1, “Behold, My Servant, whom I uphold;
My chosen one in whom My soul delights.
I have put My Spirit upon Him; He will bring forth justice to the nations.”
Cambridge Bible for Schools and Colleges
“1. The election, equipment, and mission of the Servant.
Behold my servant] LXX. reads Ἰακὼβ ὁ παῖς μου (“Jacob my servant”) and in the next line, Ἰσραὴλ ὁ ἐκλεκτός μου (“Israel my chosen”).
whom I uphold] Cf. ch. Isaiah 41:10.
mine elect] R.V. my chosen. Used of Israel ch. Isaiah 43:20, Isaiah 45:4; cf. the verb in Isaiah 41:8 etc.; and Deuteronomy 7:7 &c.
I have put my spirit upon him] The Servant’s function being prophetic, he is, like the prophets, endowed with the spirit of Jehovah. Cf. ch. Isaiah 11:2 ff., where the Messiah is endowed with the Spirit for His royal functions.
he shall bring forth (or send forth) judgment to the nations] This is the ultimate purpose of the Servant’s being raised up,—the diffusion of the true religion throughout the world. The word “judgement” (mishpâṭ) occurs three times in these few verses, and evidently in a special sense. The plural is often used of the ordinances (lit. “judicial decisions”) of Jehovah; these are sometimes viewed as a unity and described by the sing. (see ch. Isaiah 51:4; Jeremiah 5:4; Jeremiah 8:7). This is the sense here; it means the religion of Jehovah regarded as a system of practical ordinances. All recent commentators instance the close parallel of the Arabic dîn, which denotes both a system of usages and a religion. This the Servant shall “send forth” to the nations by his prophetic word. The best commentary on the passage is ch. Isaiah 2:1-4.”
Isa 61:10, “I will rejoice greatly in the LORD, my soul will be joyful in
my God; for He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, as a groom puts on a turban, and as a bride adorns herself with her jewels.”
“Isaiah 61:10. I will greatly rejoice in the Lord — This is spoken in the person of the church, wherein she thankfully acknowledges God’s kindness to her in the fore-mentioned promises. My soul shall be joyful in my God — The expression here is varied, but the sense is the same with that in the former clause. He hath clothed me with the garments of salvation, &c. — With salvation as with a garment, and with righteousness as with a robe: the salvation that God will work for me will render me as beautiful and considerable as they are that are clothed with the richest garments. As the bridegroom decketh himself with ornaments — Hebrew, יכהן פאר
כחתן, as the bridegroom decketh himself with a priestly crown; so Bishop Lowth translates it, observing that it is “an allusion to the magnificent dress of the high-priest when performing his functions, and particularly to the mitre, and crown, or plate of gold on the front of it, Exodus 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, ‘for glory and for beauty,’ Exodus 28:40. It is difficult to give its full force to the prophet’s metaphor in another language: the version of Aquila and Symmachus comes nearest to it: ως νυμφιον ιερατευομενον
στεφανω,” as a bridegroom exercising the priest’s office in a crown.”
Jer 20:13, “Sing to the LORD, praise the LORD!
For He has saved the soul of the needy one from the hand of evildoers.”
Lam 3:24,“The LORD is my portion,” says my soul, “therefore I wait for Him.”
“The Lord is my portion - "My portion is Yahweh," see Numbers 18:20; Psalm 16:5 ff.
Therefore will I hope in him - A more full expression of the confidence present in the prophet's mind in Lamentations 3:21, but based now upon God's faithfulness in showing mercy.”
Eze 18:4, “Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die.”
Ellicott's Commentary for English Readers
“(4) All souls are mine.—This is the basis of the subsequent teaching. Since all alike belong to God and are absolutely in His power. He has no occasion to punish one lest another should escape; and again, since all are His, He loves and would save them all, and inflicts punishment only when it is deserved and His grace is rejected. Four cases are now discussed separately: (1) That of the righteous man who honestly seeks to follow the ways of the Lord (Ezekiel 18:5-9); (2) that of his wicked son (Ezekiel 18:10-13); (3) that of the righteous son of the wicked (Ezekiel 18:14-20); (4) that of a change of character in the individual, whether from sin to righteousness or the reverse (Ezekiel 18:21-29). The word “soul” throughout the chapter does not mean exclusively the immortal part of our nature, but, as so often in Scripture, is equivalent to man, or person, or self; and the word “die” is used, as often elsewhere, in the broad sense of suffer punishment.”
Hab 2:4, “Behold, as for the impudent one,
his soul is not right within him;
but the righteous one will live by his faith.”
Mat 10:28, “And do not be afraid of those who kill the body but are unable to kill the soul; but rather fear
Him who is able to destroy both soul and body
in Hell.”
Them which kill the body - That is, people, who have no power to injure the soul, the immortal part. The body is a small matter in comparison with the soul. Temporal death is a slight thing compared with eternal death. He directs them, therefore, not to be alarmed at the prospect of temporal death, but to fear God, who can destroy both soul and body forever. This passage proves that the bodies of the wicked will be raised up to be punished forever.
In hell - See the notes at Matthew 5:22.Hell fire - The original of this is "the gehennah of fire." The word gehenna, γέεννα geenna, commonly translated "hell," is made up of two Hebrew words, and signifies the valley of Hinnom. This was formerly a pleasant valley near to Jerusalem, on the south. A small brook or torrent usually ran through it and partly encompassed the city. This valley the idolatrous Israelites devoted formerly to the horrid worship of Moloch, 2 Kings 16:3; 2 Chronicles 28:3. In that worship, the ancient Jewish writers inform us, the idol of Moloch was of brass, adorned with a royal crown, having the head of a calf, and his arms extended as if to embrace anyone. When they offered children to him they heated the statue within by a great fire, and when it was burning hot they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called תּף toph, and hence a common name of the place was Tophet, תּפת Tophet, Jeremiah 7:31-32.
After the return of the Jews from captivity, this place was held in such abhorrence that, by the example of Josiah 2 Kings 23:10, it was made the place where to throw all the dead carcasses and filth of the city, and was not unfrequently the place of public executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place; the filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and night, made it one of the most appalling and terrific objects with which a Jew was acquainted. It was called the gehenna of fire, and was the image which our Saviour often employed to denote the future punishment of the wicked.”
Mat 12:18, “BEHOLD, MY SERVANT WHOM I HAVE CHOSEN; MY BELOVED IN WHOM MY SOUL DELIGHTS; I WILL PUT MY SPIRIT UPON HIM,
AND HE WILL PROCLAIM JUSTICE TO THE GENTILES.”
Mat 16:26, “For what good will it do a person if he gains the whole world, but forfeits his soul? Or what will a person give in exchange for his soul?”
This is the question of all questions, posed by Jesus.
“For what is a man profited ... - To gain the whole world means to possess it as our own - all its riches, its honors, and its pleasures.
"To lose his own soul" means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions:
1. That they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and,
2. That if the soul is lost, nothing can be given in exchange for it, or that it can never afterward be saved. There is no redemption in hell.”
Mat 22:37, “And He said to him, “‘YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.”
“Verse 37. - Thou shalt love the Lord thy God; Κύριον τὸν Θεόν σου (Deuteronomy 6:5, from the Septuagint, with some slight variation). Christ enunciates the two great moral precepts of God's Law, not, indeed, stated in these words in the Decalogue, but implied throughout, and forming the basis of true religion. Heart... soul... mind. The Septuagint has "mind, soul, strength." The expressions mean generally that God is to be loved with all our powers and faculties, and that nothing is to be preferred to him. It is difficult to define with any precision the signification of each term used, and much unprofitable labour has been expended in the endeavour to limit their exact sense. "Quum," as Grotius says, "vocum multarum cumulatio nihil quam intensius studium designet." It is usual to explain thus: Heart; which among the Hebrews was considered to be the seat of the understanding, is here considered as the home of the affections and the seat of the will. Soul; the living powers, the animal life. Mind; διαμοίᾳ, intellectual powers. These are to be the seat and abode of the love enjoined. Matthew 22:37”
Mat 26:38, “Then He said to them, “My soul is deeply grieved, to the point of death; remain here and keep watch with Me.”
“My soul is exceeding sorrowful - His human nature - his soul - was much and deeply affected and pressed down.
Even unto death - This denotes extreme sorrow and agony.
The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!
Tarry ye here and watch with me - The word rendered "watch" means, literally, to abstain from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize with him, to unite with him in seeking divine support, and to prepare themselves for approaching dangers.”
Mar 8:36, “For what does it benefit a person to gain the whole world, and forfeit his soul?”
“Verse 36. - What doth it profit a man, to gain the whole world, and lose his own soul? (ζημιωθῆναι); literally, forfeit his life (ψυχή). The word ψυχή in the Greek, originally meaning simply "breath," as the sign of life, is of very comprehensive import, embracing not merely "the breath of life," but also the "soul," or immortal part of man, as distinguished from his mortal body, also the mind or understanding, as the organ of thought. "Life" seems here to be the best English synonym, as being, like the Greek ψυχή, the more comprehensive term. Mark 8:36”
Mar 8:37, “For what could a person give in exchange for his soul?”
Cambridge Bible for Schools and Colleges
“37. in exchange] i. e. to purchase back. By soul here is meant “life” in the higher sense. The “price” which the earthly-minded man gives for the world is his soul. But after having laid that down as the price, what has he for a “ransom-price,” to purchase it again? The LXX. use the original word in Ruth 4:7; Jeremiah 15:13.”
Mar 12:30, “AND YOU SHALL LOVE THE LORD
YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.”
“With all thy heart (ἐξ ὅλης τῆς καρδίας σου)
Lit., out of thy whole heart. The heart, not only as the seat of the affections, but as the centre of our complex being - physical, moral, spiritual, and intellectual.
Soul (ψυχῆς)
The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; Matthew 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes "life in the distinctness of individual existence" (Cremer). See further on ψυχικός, spiritual, 1 Corinthians 15:44. Mind (διανοίας)The faculty of thought: understanding, especially the moral understanding.”
Mar 14:34, “And He said to them, “My soul is deeply grieved, to the point of death; remain here and keep watch.”
Luk 1:46-47, “And Mary said: “My soul exalts the Lord, and my spirit has rejoiced in God my Savior.”
Not many like Mary who knows her soul and her spirit.
“Ver. 46,47. We are now come to the famous song of the blessed virgin, upon whom also the Spirit of the Lord comes upon this occasion. She first solemnly gives praise unto God, then by various expressions declareth the power and goodness of God, showing him worthy to be praised, and lastly applies what she had spoken more generally to the particular business of man’s redemption. Our magnifying God is not by making him great, as he magnifies us, as it is Luke 1:49, but by declaring and showing forth his greatness. She saith, her soul did magnify the Lord, and her spirit rejoiced. Soul and spirit are but two words signifying the same thing, and importing that she glorified God heartily, and with her whole soul, and teaching us that all praising of God with our lips is of no significance, without the conjunction of the heart with the tongue.
In God my Saviour. So Hannah, 1 Samuel 2:1, My heart rejoiceth in the Lord, mine horn is exalted in the Lord. This is true spiritual rejoicing, when the primary object of our joy is not the sensible good, but the goodness of the Lord to us, in giving us that good thing.”
Luk 2:35, “and a sword will pierce your own soul—to the end that thoughts from many hearts may be revealed.”
Luk 12:20, “But God said to him, ‘You fool! This very night your soul is demanded of you; and as for all that you have prepared, who will own it now?”
Jhn 12:27, “Now My soul has become troubled; and what am I to say? ‘Father, save Me from this hour'? But for this purpose I came to this hour.”
Act 2:27, “FOR YOU WILL NOT ABANDON MY SOUL TO HADES, NOR WILL YOU ALLOW YOUR HOLY ONE TO UNDERGO DECAY.”
“Thou wilt not leave my soul - The word "soul," with us, means "the thinking, the immortal part of man," and is applied to it whether existing in connection with the body or separate from it. The Hebrew word translated "soul" here, נפשׁ nephesh, however, may mean "spirit, mind, life," and may denote here nothing more than "me" or "myself." It means, properly, "breath"; then "life," or "the vital principle, a living being"; then "the soul, the spirit, the thinking part." Instances where it is put for the individual himself, meaning "me" or "myself" may be seen in Psalm 11:1; Psalm 35:3, Psalm 35:7; Job 9:21. There is no clear instance in which it is applied to the soul in its separate state, or disjoined from the body. In this place it must be explained in part by the meaning of the word hell. If that means grave, then this word probably means "me"; thou wilt not leave me in the grave. The meaning probably is, "Thou wilt not leave me in Sheol, neither," etc. The word "leave" here means, "Thou wilt not resign me to, or wilt not give me over to it, to be held under its power."
In hell - - εἰς ᾅδου eis Hadou. The word "hell," in English, now commonly denotes "the place of the future eternal punishment of the wicked." This sense it has acquired by long usage. It is a Saxon word, derived from helan, "to cover," and denotes literally "a covered or deep place" (Webster); then "the dark and dismal abode of departed spirits"; and then "the place of torment." As the word is used now by us, it by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether, although formerly the English word perhaps expressed no more than the original. The Greek word "Hades" means literally "a place devoid of light; a dark, obscure abode"; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs only eleven times in the New Testament. In this place it is the translation of the Hebrew שׁאול Sheowl.”
Act 4:32, “And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them.”
Ellicott's Commentary for English Readers
“(32) And the multitude of them that believed.—Literally, And the heart and the soul of the multitude of those that believed were one. Of the two words used to describe the unity of the Church, “heart” represented, as in Hebrew usage, rather the intellectual side of character (Mark 2:6; Mark 2:8; Mark 11:23; Luke 2:35; Luke 3:15; Luke 6:45, et al.), and “soul,” the emotional (Luke 2:35; Luke 12:22; John 12:27, et al.). As with most like words, however, they often overlap each other, and are used together to express the totality of character without minute analysis. The description stands parallel with that of Acts 2:42-47, as though the historian delighted to dwell on the continuance, as long as it lasted, of that ideal of a common life of equality and fraternity after which philosophers had yearned, in which the rights of property, though not abolished, were, by the spontaneous action of its owners, made subservient to the law of love, and benevolence was free and full, without the “nicely calculated less or more” of a later and less happy time. The very form of expression implies that the community of goods was not compulsory. The goods still belonged to men, but they did not speak of them as their own. They had learned, as from our Lord’s teaching (Luke 16:10-14), to think of themselves, not as possessors, but as stewards”
Rom 2:9, “There will be tribulation and distress for every soul of mankind who does evil, for the Jew first and also for the Greek.”
Heb 4:12, “For the Word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.”
“Hebrews 4:12. For the word of God — As if he had said, Take heed of unbelief, for the word of God will try and condemn you if you be guilty of it. It is greatly debated among commentators whether this is to be understood of Christ, the eternal Word, or of the gospel. “None of the properties,” says Calmet, “mentioned here can be denied to the Son of God, the eternal Word. He sees all things, knows all things, penetrates all things, and can do all things. He is the Ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and to himself by infidels, unbelievers, and the wicked in general. But it does not appear that the divine Logos is here intended: 1st, Because St. Paul does not use that term to express the Son of God. 2d, Because the conjunction, γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is obtained. It is therefore more natural to explain the term of the word, order, and will of God; for the Hebrews represent the revelation of God as an active being, living, all- powerful, illumined, executing vengeance, discernibly and penetrating all things.” Of this he produces divers examples. Macknight considers the passage in the same light, observing, “The apostle having said, (Hebrews 4:2,) that λογος της ακοης, the word which they heard did not profit them; the word of God in this verse, I think, signifies the preached gospel; understanding thereby its doctrines, precepts, promises, and threatenings, together with those examples of the divine judgments which are recorded in the Scriptures; by all which the gospel operates powerfully on the minds of believers. In our common version of 1 Peter 1:23, the word of God is said to be living. So also Christ, John 6:63, The words that I speak to you they are spirit and they are life; and in the last clause of this verse, actions are ascribed to the word of God which imply life, namely, it is a discerner of the devices and purposes of the heart.” And as the word is here said to be, ενεργης, efficacious, “this efficacy is described by Paul, 2 Corinthians 10:4, The weapons of our warfare are powerful, for the overturning of strong holds, &c. Also 1 Thessalonians 2:13, the word of God is said to work effectually in them who believe: Ephesians 6:17, the sword of the Spirit denotes the doctrine of the gospel, called a sword, because it is of great use to repel the attacks of our spiritual enemies; and a sword of the Spirit, because it was dictated by the Spirit of God: Revelation 1:16, the word of God is represented as a sharp, two-edged sword, which went out of the mouth of Christ: Isaiah 11:4, it is said of Christ, He shall smite the earth with the rod, or (as the LXX. render it) τω λογω, the word of his mouth.” Bengelius and Wesley understand the passage in the same sense, the note of the latter being as follows: “The word of God preached, (Hebrews 4:2,) and armed with threatenings, (Hebrews 4:3,) is living and powerful, attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword, penetrating the heart more than this does the body; piercing quite through, and laying open the soul and spirit, joints and marrow, the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words: and is a discerner not only of the thoughts, but also of the intentions.”
In the clause, piercing to the dividing asunder of soul and spirit, the writer proceeds on the supposition that man consists of three parts, a body, a sensitive soul, which he hath in common with the brutes, and a rational spirit, of which see the note on 1 Thessalonians 5:23. In representing the word, or gospel, as a person who shall judge the world at the last day the apostle hath imitated Christ, who said to the Jews, (John 12:48,) He that rejecteth me, and receiveth not my words, hath one that judgeth him: ο λογος, the word that I have spoken shall judge him in the last day. But to raise the figure, the apostle ascribes to the word life, strength, discernment, and action; qualities highly necessary in a judge.”
Heb 6:19, “This hope we have as an anchor of the soul, a hope both sure and reliable and one which enters within the veil.”
“Which hope we have as an anchor of the soul - Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows, and as long as the anchor holds, so long the ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm. If that gives way, he feels that all is lost. Among the pagan writers, "hope" is often compared with an anchor. So Socrates said, "To ground hope on a false supposition, is like trusting to a weak anchor." Again - "A ship ought not to trust to one anchor, nor life to one hope." Both sure and steadfast. Firm and secure. This refers to the anchor. That is fixed in the sand, and the vessel is secure.
And which entereth into that within the veil - The allusion to the "anchor" here is dropped, and the apostle speaks simply of hope. The "veil" here refers to what in the temple divided the holy from the most holy place; see the notes on Matthew 21:12. The place "within the veil" - the most holy place - was regarded as God's special abode - where he dwelt by the visible symbol of his presence. That holy place was emblematic of heaven; and the idea here is, that the hope of the Christian enters into heaven itself; it takes hold on the throne of God; it is made firm by being fastened there. It is not the hope of future riches, honors, or pleasures in this life - for such a hope would not keep the soul steady; it is the hope of immortal blessedness and purity in the world beyond.”
Heb 10:38, “BUT MY RIGHTEOUS ONE WILL LIVE BY FAITH; AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM.”
“Hebrews 10:38. Ὁ δὲ) The apostle transposes the halves of the verse, and so, by adding the following verse, makes a very suitable Chiasmus. For the things opposed to each other are repeated: faith unto life, drawing back: drawing back, faith unto life, Hebrews 10:38-39. The particle δὲ, but, forms an antithesis to the slothful.—δίκαιος, just) See Romans 1:17, note.—ἐκ πίστεως, by faith) LXX., ἐκ πίστεως μου, or in the same sense, μου ἐκ πίστεως, by my faith. Comp. the pronoun in like manner prefixed, 1 Corinthians 11:24; John 6:54; John 9:10; Heb. in the faith of Him, namely, who was Seen, i.e. of Christ, who will not fail (disappoint[68]): an elegant antithesis. I refer the text of the New Testament to the Heb. as far as it can be done.—καὶ) and; for but. Elegantly: for both halves of the verse flow from the same holy affection (feeling).—ἐὰν ὑποστείληται) The Heb., I think, may be thus interpreted: Lo, if a soul draw itself back, the soul of that man (of him, namely, who draws himself back) is not right (nor pleasing) with regard to Him (namely, who was seen [the subject of the prophet’s vision] or promised); but the just, in the faith of that (viz. promise), shall live. Comp. Mark 16:16. The word עפלה is a metaphor, taken from those who hide themselves in dark caves. See Sam. Petiti var. lect., c. 13.”
Heb 10:39, “But we are not among those who shrink back to destruction, but of those who have faith for the safekeeping of the soul.”
“The conclusion is a hopeful assertion of their condition, or a sweet intimation of what they ought to be, even like himself; and so the apostle removes all jealousy of his reflecting on them, as Hebrews 6:9.
But we are not of them who draw back unto perdition; the adversative, but, is an exception of them to whom he writes from the apostate state, and so joins himself with them, hoping they were such de facto as he was, and as they ought to be de jure; and so intimates their duty, and that of all Christians: We are not sons of defection, persons withdrawing and backsliding from Christ, his gospel, or duties; apostates from the truth, whose end is destruction, an utter separation from all good, life, and glory, and full subjection of body and soul to eternal torments in hell, by the righteous sentence of God, Matthew 10:28: who are sons of defection, are sons of perdition, John 17:12 2 Thessalonians 2:3.
But of them that believe to the saving of the soul; sons of faith, true and sincere believers, cleaving to Christ and his body, rooted in his faith, and persevering in it to the end, Ephesians 3:17 Colossians 2:7: which faith acquiring, purchasing, or obtaining, according to the gospel covenant, the soul for salvation, and glory for the soul, John 3:15,16,36 5:40 2 Thessalonians 2:14. Faith realizing, applying, and keeping fast the price which Christ himself paid to God for the purchasing of these for them on their souls.”
Jas 5:20, “let him know that the one who has turned a sinner from the error of his way will save his soul from death and cover a multitude of sins.”
“Of his way; of his life and actions, which is contrary to the way which God hath prescribed.
Shall save; men are said to save in the same way as to convert, viz. instrumentally.
A soul; the soul of him that is thus converted, 1 Timothy 4:16: soul for person, as Jam 1:21.
From death: eternal death, unto which he was hastening while he continued in the error of his way, which led him toward destruction.
And shall hide a multitude of sins; in the same sense as before he is said to convert and save his soul, viz. in being instrumental to bring him to faith and repentance, upon which God pardons, i.e. hides his sins, {Psalm 32:1} though not from the eye of his omniscience, yet from the eye of his vindictive justice, and so as not to bring them forth in judgment against him.”
3Jo 1:2, “Beloved, I pray that in all respects you may prosper and be in good health, just as your
soul prospers.”
“Ver. 2. - Beloved, I pray that in all respects (not "above all things" - St. John would surely never have said that) thou mayest prosper and be in health, even as thy soul prospereth. The apostle wishes that his earthly career may be as bright as his spiritual career is; may he have a sound body for his sound mind, and may his fortunes be sound also. The Greek for "prosper" εὐοδοῦσθαι means exactly to "have a good career." 3 John 1:2.”
III. SPIRIT
N.B. In this article, we focus on the spirit of individuals, the spirit in general, not so much the Spirit of God.
Gen 7:22, “of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died.”
“There expired all flesh. - The resulting death of all by drowning is here recounted. "All in whose nostrils was the breath of the spirit of live died." This statement refers solely to man, whose higher life is exclusively expressed by the phrase חיים נשׁמת nı̂shmat chayı̂ym, "breath of life" Genesis 2:7. It affirms the death of the whole of mankind. The sum total of animal and vegetable life, with the exception of those in the ark, is here declared to be extinguished.”
Gen 41:38, “Then Pharaoh said to his servants, “Can we find a man like this, in whom there is a divine spirit?”
Ellicott's Commentary for English Readers
(38) In whom the Spirit of God is.—Joseph from the first declared that he neither claimed for himself, nor possessed any art of divination, but that “Elohim would answer (that which would be for) the peace of Pharaoh” (Genesis 41:16). And not only does Pharaoh now recognise the truth of Joseph’s words, but sees also in him the instrument by which Elohim had spoken. But besides the interpretation of the dreams, Joseph had given the king wise and prudent advice, and he justly felt that one so gifted by God, and so intelligent in counsel, was the person best fitted to carry Egypt through the years of trouble in store for her.”
Gen 45:27, “When they told him all the words of Joseph that he had spoken to them, and when he saw the wagons that Joseph had sent to carry him, then the spirit of their father Jacob revived.”
Num 14:24, “But as for My servant Caleb, because he has had a different spirit and has followed Me fully, I will bring him into the land which he entered, and his descendants shall take possession of it.”
“Numbers 14:24. Caleb — Joshua is not named, because he was not now among the people, but a constant attendant upon Moses; nor was he to be reckoned as of them, any more than Moses and Aaron were, because he was to be their chief commander. He had another spirit —Was a man of another temper, faithful and courageous, not actuated by that evil spirit of cowardice, unbelief, disobedience, which ruled in his brethren; but by the Spirit of God. Hath followed me fully — Universally and constantly, through difficulties and dangers which made his partners halt. Whereinto he went — In general, Canaan, and particularly Hebron, and the adjacent parts, Joshua 14:9.”
Deu 2:30, “But Sihon king of Heshbon was not willing for us to pass through his land; for the LORD your God hardened his spirit and made his heart obstinate, in order to hand him over to you, as he is today.”
“Verse 30. - Heshbon, the chief city of the Amorite king, Sihon. Some ruins on a hill east of the upper end of the Dead Sea, and bearing the name Chesban, mark the site of this once large and important city. Sihon rejected Moses' overtures of peace, because God had hardened his spirit, and made his heart obstinate; literally, had sharpened his heart, had made his determination keen. It is not to be supposed that any influence was directly exerted on him, to make him obdurate and persistent in his hostility to the people of God; the expression "he would not" indicates that it was of his own will that Sihon acted; but it was the will and purpose of God that Sihon should be destroyed, and his country taken by the Israelites, and so he was placed in circumstances by which, "given over to a reprobate mind," he was confirmed and strengthened m his determination to pursue a course which led to his destruction; like Pharaoh, by the circumstances in which God placed him, he found scope for the display and for the confirmation of a stubborn, pertinacious pride of spirit, which led ultimately to his ruin. Nothing so hardens the heart as resistance to God's overtures of peace. As appeareth this day; i.e. as present experience shows; in Sihon's refusing to let them pass, there was already an actual beginning of the fulfillment of God's purpose to deliver him into the hand of the Israelites. Deuteronomy 2:30”
Jdg 9:23, “Then God sent an evil spirit between Abimelech and the leaders of Shechem; and the leaders of Shechem dealt treacherously with Abimelech.”
“Jdg 9:23-24. God sent an evil spirit — That is, gave Satan permission to work upon their minds. That the cruelty done to the sons of Jerubbaal, &c. — That is, the punishment of the cruelty. Men may do evil, and think they have profited themselves; may imagine they have strengthened themselves in their wickedness, and are quite secure; that they have procured themselves friends, who will stand by them, and save them: but God can, with the greatest ease, make all the devices of the wicked of none effect; can turn their best contrivances to their ruin, and punish them by those on whom they depended for help and security. The example of Abimelech and the men of Shechem, recorded in this chapter, may assure us, that God will not suffer the murderer to escape even in this world; but will punish him in some grievous manner or other.”
1Sa 1:15, “But Hannah answered and said, “No, my lord, I am a woman despairing in spirit; I have drunk neither wine nor strong drink, but I have poured out my soul before the LORD.”
1Sa 28:8, “Then Saul disguised himself by putting on different clothes, and went, he and two men with him, and they came to the woman by night; and he said, “Consult the spirit for me, please, and bring up for me the one whom I shall name for you.”
“1 Samuel 28:8. Saul disguised himself — Both because he was ashamed to be known, or thought guilty of this practice, and because he suspected the woman, if she knew him, would not practise her art before him. And he went — In all haste that very night, stripped of his regal apparel, and attended only by two companions. How nearly allied are infidelity and impiety to superstition; and what will not they do who will not confide in and obey God! But a few hours before he was too haughty to profess himself the servant of the living God, and to observe his laws, and now he is the slave of his fears and follies! “The most infidel man,” says Delaney, “that I ever conversed with, was, by the accounts of those who best knew him, the most superstitious.”
2Ki 2:9, “When they had crossed over, Elijah said to Elisha, “Ask me what I should do for you before I am taken from you.” And Elisha said, “Please let a double portion of your spirit be upon me.”
Jamieson-Fausset-Brown Bible Commentary
9. Elijah said unto Elisha, Ask what I shall do for thee—trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it.
let a double portion of thy spirit be upon me—This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [De 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.”
2Ki 2:15, “Now when the sons of the prophets
who were at Jericho opposite him saw him, they said, “The spirit of Elijah has settled on Elisha.” And they came to meet him and bowed down to the ground before him.”
Gill's Exposition of the Entire Bible
And when the sons of the prophets, which were to view at Jericho, saw him,.... Who went out from thence towards Jordan, to have a sight if they could of the assumption of Elijah; these, when they saw Elisha come over Jordan, the waters being parted by him:
they said, the spirit of Elijah doth rest on Elisha; or he has the same power and spirit to work miracles as he had, which they discerned by his dividing the waters of Jordan with his mantle:
and they came to meet him, and bowed themselves to the ground before him; in reverence of him as their master, in the room of Elijah.”
Ezr 1:5, “Then the heads of fathers' households of Judah and Benjamin and the priests and the Levites rose up, everyone whose spirit God had stirred to go up to rebuild the house of the LORD which is in Jerusalem.”
Matthew Henry's Concise Commentary
1:5-11 The same God that raised up the spirit of Cyrus to proclaim liberty to the Jews, raised up their spirits to take the benefit. The temptation was to some to stay in Babylon; but some feared not to return, and they were those whose spirits God raised, by his Spirit and grace. Whatever good we do, is owing to the grace of God. Our spirits naturally bow down to this earth and the things of it; if they move upward in any good affections or good actions, it is God who raises them. The calls and offers of the gospel are like the proclamation of Cyrus. Those bound under the power of sin, may be made free by Jesus Christ. Whosoever will, by repentance and faith, return to God, Jesus Christ has opened the way for him, and raises him out of the slavery of sin into the glorious liberty of the children of God. Many that hear this joyful sound, choose to sit still in Babylon, are in love with their sins, and will not venture upon a holy life; but some break through all discouragements, whatever it cost them; they are those whose spirit God has raised above the world and the flesh, whom he has made willing. Thus will the heavenly Canaan be filled, though many perish in Babylon; and the gospel offer will not have been made in vain. The bringing back the Jews from captivity, represents the redemption of sinners by Jesus Christ.”
Neh 9:20, “Instead, You gave Your good Spirit to instruct them, You did not withhold Your manna from their mouth, and You gave them water for their thirst.”
Gill's Exposition of the Entire Bible
Thou gavest also thy good spirit to instruct them,.... In the knowledge of the laws delivered to them; the spirit of prophecy, according to Ben Melech, and which Aben Ezra interprets of the spirit put upon the seventy elders, Numbers 11:17,
and withheldest not thy manna from their mouth; all the while they were in the wilderness, until they came to Canaan's land; called the Lord's manna, because prepared by him, and given by him to them; a part or portion and gift from the Lord, as Ben Melech, from whence it had its name, see Exodus 16:15
and gavest them water for their thirst; which seems to have respect to the last rock stricken for them, after their many provocations in the wilderness, Numbers 20:11.
Neh 9:30, “However, You remained patient with them for many years, and admonished them by Your Spirit through Your prophets, yet they would not listen. Therefore You handed them over to the peoples of the lands.”
Verse 30. - Many years didst thou forbear them. The ten tribes for 260 years from the revolt of Jeroboam, the remaining two tribes for 135 years longer. Testifiedst against them by thy Spirit in thy prophets. Compare 2 Kings 17:13, where the phrase used is nearly the same, and see also 2 Chronicles 36:15, 16. There was a continual succession of prophets from the time of Solomon to, and through, the captivity. Besides those whose writings have come down to us, we find mention of Ahijah the Shilonite, Iddo the seer, Shemaiah the prophet, Hanani, Jehu the son of Hanani, Elijah, Elisha, Micaiah the son of Imlah, Zechariah the son of Jehoiada, Huldah, and (perhaps) Hosai. The guilt of the Jewish people was enormously increased by the fact that they would not give ear to the exhortations constantly addressed to them by the messengers of God. Therefore they were delivered into the hands of the heathen, or people of the lands. Nehemiah 9:30”
Job 10:12, “You have granted me life and goodness;
and Your care has guarded my spirit.”
Verse 12. - Thou hast granted me life and favour. God, besides providing Job with a body so delicately and marvellously constructed, had added the gift of "life" (Genesis 2:7), and also that of "favour," or loving providential care, whereby his life was preserved from infancy to manhood, and from manhood to a ripe age, in peace and prosperity. Job has not forgotten his former state of temporal happiness (Job 1:2-5), nor ceased to feel gratitude to God for it (comp. Job 2:10). And thy visitation hath preserved my spirit; or, thy providence - "thy continual care." Job 10:12”
Job 32:8,“But it is a spirit that is in mankind,
and the breath of the Almighty gives them understanding.”
Ellicott's Commentary for English Readers
(8) But there is a spirit in man.—Rather, But it is the spirit in man.
And the inspiration of the Almighty.—Rather, And the breath of the Almighty that giveth them understanding. It is the expression used in the Mosaic narrative of the origin of man, and may perhaps show acquaintance on the part of the writer with that narrative (Genesis 2:7). Elihu means to say that it is not years so much as the spirit and illumination of the Almighty that maketh a man pre-eminent in wisdom.”
Psa 31:5, “Into Your hand I entrust my spirit;
You have redeemed me, LORD, God of truth.”
Ellicott's Commentary for English Readers
(5) I commit.—Most memorable, even among expressions of the Psalms, as the dying words of our Lord Himself (Luke 23:46), and a long line of Christian worthies. Polycarp, Bernard, Huss, Henry V., Jerome of Prague, Luther, Melancthon, are some of the many who have passed away comforted and upheld by the psalmist’s expression of trust. But death was not in his thought, it was in life, amid its troubles and dangers, that he trusted (Hebrew, deposited as a trust) his spirit (rûach, comp. Isaiah 38:16) to God. But the gift brought to the altar by the seer of old, has been consecrated anew and yet anew.
Lord God of truth.—Comp. 2Chronicles 15:3, where, as here, there is a contrast between Jehovah and idols; but also, as in Deuteronomy 32:4, the “faithful God.”
Psa 32:2, “How blessed is a person whose guilt the LORD does not take into account, and in whose spirit there is no deceit!”
Blessed is the man unto whom the Lord imputeth not iniquity - Whose sin is not "reckoned" to him, or "charged" on him. The reference here is "to his own sin." The idea is not, that he is happy on whom God does not charge the guilt of other men, but that he is happy who is not charged "with his own guilt," or who is treated as if he had no guilt; that is, as if he were innocent. This is the true idea of justification. It is, that a man, although he is a sinner, and "is conscious" of having violated the law of God, is treated as if he had not committed sin, or as if he were innocent; that is, he is pardoned, and his sins are remembered against him no more; and it is the purpose of God to treat him henceforward as if he were innocent. The act of pardon does not change the facts in the case, or "make him innocent," but it makes it proper for God to treat him as if he were innocent. The sin will not be re-charged upon him, or reckoned to his account; but he is admitted to the same kind of treatment to which he would be entitled if he had always been perfectly holy. See Romans 1:17, note; Romans 3:24, note; Romans 4:5, note; Romans 5:1, note.
And in whose spirit there is no guile - Who are sincere and true. That is, who are not hypocrites; who are conscious of no desire to cover up or to conceal their offences; who make a frank and full confession to God, imploring pardon. The "guile" here refers to the matter under consideration. The idea is not who are "innocent," or "without guilt," but who are sincere, frank, and honest in making "confession" of their sins; who keep nothing back when they go before God. We cannot go before him and plead our innocence, but we may go before him with the feeling of conscious sincerity and honesty in making confession of our guilt. Compare Psalm 66:18.”
Psa 51:10, “Create in me a clean heart, God,
and renew a steadfast spirit within me.”
Cambridge Bible for Schools and Colleges
10. Create in me] Rather, Create me, i.e. for me. The word is used of the creative operation of God, bringing into being what did not exist before: and so in the parallel line renew should be rather make new (Vulg. innova better than Jer. renova). It is not the restoration of what was there before that he desires, but a radical change of heart and spirit. A right spirit should rather be a stedfast or constant spirit (Psalm 57:7; Psalm 78:37; Psalm 112:7), fixed and resolute in its allegiance to God, unmoved by the assaults of temptation. Such a clean heart and stedfast spirit, the condition of fellowship with God (Matthew 5:8), the spring of a holy life, can only come from the creative, life-giving power of God. Cp. the prophetic promises in Jeremiah 24:7; Jeremiah 31:33; Jeremiah 32:39; Ezekiel 11:19; Ezekiel 18:31; Ezekiel 36:26; and see 2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10; Ephesians 4:24.”
Psa 51:17, “The sacrifices of God are a broken spirit;
a broken and a contrite heart, God, You will not despise.”
Cambridge Bible for Schools and Colleges
17. The sacrifices of God] Such as He desires and approves.
A broken spirit and a contrite heart are those in which sorrow and affliction (Psalm 51:8) have done their work, and the obstinacy of pride has been replaced by the humility of penitence. Cp. Psalm 34:18; Isaiah 57:15.
The P.B.V. a troubled spirit follows the Vulg. spiritus contribulatus, but introduced a distinction which does not exist in the Heb.
thou wilt not despise] Though David had despised the word of the Lord (2 Samuel 12:9), he is confident that God will not despise him. Cp. Psalm 102:17; John 6:37.”
Psa 77:6, “I will remember my song in the night;
I will meditate with my heart, and my spirit ponders:”
Verse 6. - I call to remembrance my song in the night. He bethought himself of the songs of thanksgiving which he used to sing to God in the night (comp. Job 35:10) on account of mercies received; but this did not comfort him. "Nessun maggior dolore che ricordarsi di tempo felice nella miseria." I commune with mine own heart, and my spirit made diligent search; or, "and I diligently searched out my spirit" (Cheyne). The results of the searchings out seem to be given in vers. 7-10. Psalm 77:6”
Psa 143:7, “Answer me quickly, LORD, my spirit fails;
Do not hide Your face from me, or I will be the same as those who go down to the pit.”
Psalm 143:7-9. Hear me speedily — Defer no longer; for my spirit faileth — I am just ready to faint. Hide not thy face — Be not angry with me; do not turn from me as one displeased with me, nor deprive me of the light of thy countenance: if I have thy favour let me know that I have it; lest I be like unto them that go down into the pit — That are dead and buried, of whom there is no hope; or, lest I be discouraged, dejected, and disconsolate. Cause me to hear thy loving-kindness in the morning — Early, seasonable, and speedily, as this phrase is taken Psalm 90:14. Cause me to know the way wherein I should walk — So as to please thee and to secure myself; I flee unto thee to hide me — Without whose care these caves, and rocks, and human helps can give me no protection.”
Psa 143:10, “Teach me to do Your will, for You are
my God; let Your good Spirit lead me on level
ground.”
Verse 10. - Teach me to do thy will (comp. Psalm 25:4, 5; Psalm 139:24). For thou art my God. Therefore my Guide and Teacher. Thy spirit is good; i.e. gracious and merciful. Lead ms into the land of uprightness; rather, along a land of smoothness. Some critics unite the last two clauses, and translate, "Let thy good Spirit lead me along a land of smoothness" - "conduct me," i.e. over smooth ground, where I need not stumble. Psalm 143:10”
Pro 15:13, “A joyful heart makes a cheerful face,
but when the heart is sad, the spirit is broken.”
Pro 16:18, “Pride goes before destruction, and a haughty spirit before stumbling.”
Keil and Delitzsch Biblical Commentary on the Old Testament
18 Pride goeth before destruction,
And haughtiness cometh before a fall.
The contrast is לפני כבוד ענוה, Proverbs 15:33, according to which the "haughtiness comes before a fall" in Proverbs 18:22 is expanded into the antithetic distich. שׁבר means the fracture of the limbs, destruction of the person. A Latin proverb says, "Magna cadunt, inflata crepant, tumefacta premuntur."
(Note: An expression of similar meaning is אחרי דרגא תביר equals after Darga (to rise up) comes tebı̂r (breaking equals destruction); cf. Zunz, in Geiger's Zeitschrift, vi. 315ff.)
Here being dashed in pieces and overthrown correspond. שׁבר means neither bursting (Hitzig) nor shipwreck (Ewald). כשּׁלון (like בּטּחון, זכּרון, etc.), from כּשׁל or נכשׁל, to totter, and hence, as a consequence, to come to ruin, is a ἅπαχ λεγ. This proverb, which stands in the very centre of the Book of Proverbs, is followed by another in praise of humility.”
Pro 16:32, “One who is slow to anger is better than the mighty, and one who rules his spirit, than one who captures a city.”
Pro 17:22, “A joyful heart is good medicine,
but a broken spirit dries up the bones.”
Proverbs 17:22. A merry heart — Cheerfullness of mind, especially that which is solid, and ariseth from the testimony of a good conscience; doeth good like a medicine — Even to the body; it contributes very much to the restoration or preservation of bodily health and vigour, as physicians observe and experience shows; but a broken spirit — A spirit sad and dejected; drieth the bones — Wasteth the marrow of the bones, and the moisture and strength of the body.”
Pro 18:14, “The spirit of a person can endure his sickness, but as for a broken spirit, who can endure it?”
Pro 20:27, “The spirit of a person is the lamp of the LORD, searching all the innermost parts of his being.”
Proverbs 20:27. The spirit of a man — That is, the rational soul; is the candle, &c. — Is a clear and glorious light, set up in man for his information and direction. It is said to be the candle of the Lord, because it comes from God in a more immediate manner than the body, Ecclesiastes 12:7; and because it is in God’s stead, to observe and judge all our actions. Searching all the inward parts of the belly — Discerning not only man’s outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently. The soul can reflect upon, and judge of, its own dispositions and actions; and by the use of the means which God hath appointed, especially the word of God, and prayer for supernatural light, may arrive at a certain knowledge of its state and condition, in reference to God and salvation.”
Ecc 3:21, “Who knows that the spirit of the sons of mankind ascends upward and the spirit of the animal descends downward to the earth?”
Jamieson-Fausset-Brown Bible Commentary
21. Who knoweth—Not doubt of the destination of man's spirit (Ec 12:7); but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (Isa 53:1). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [Weiss].”
Ecc 7:8, “The end of a matter is better than its beginning; patience of spirit is better than arrogance of spirit.”
FINIS CORONAT OPUS
Ecclesiastes 7:8.
This Book of Ecclesiastes is the record of a quest after the chief good. The Preacher tries one thing after another, and tells his experiences. Amongst these are many blunders. It is the final lesson which he would have us learn, not the errors through which he reached it. ‘The conclusion of the whole matter’ is what he would commend to us, and to it he cleaves his way through a number of bitter exaggerations and of partial truths and of unmingled errors. The text is one of a string of paradoxical sayings, some of them very true and beautiful, some of them doubtful, but all of them the kind of things which used-up men are wont to say-the salt which is left in the pool when the tide is gone down. The text is the utterance of a wearied man who has had so many disappointments, and seen so many fair beginnings overclouded, and so many ships going out of port with flying flags and foundering at sea, that he thinks nothing good till it is ended; little worth beginning-rest and freedom from all external cares and duties best; and, best of all, to be dead, and have done with the whole coil. Obviously, ‘the end of a thing’ here is the parallel to ‘the day of death’ in Ecclesiastes 7:1, which is there preferred to ‘the day of one’s birth.’ That is the godless, worn-out worlding’s view of the matter, which is infinitely sad, and absolutely untrue.
But from another point of view there is a truth in these words. The life which is lived for God, which is rooted in Christ, a life of self-denial, of love, of purity, of strenuous ‘pressing towards the mark,’ is better in its ‘end’ than in its ‘beginning.’ To such a life we are all called, and it is possible for each. May my poor words help some of us to make it ours.”
Evidence points to the fact that Western leaders and politicians are totally ignorant to this Scripture. They often starts a war not knowing how it will end. Their arrogance of spirit is leading the world to doom and destruction.
Ecc 12:7, “then the dust will return to the earth as it was, and the spirit will return to God who gave it.”
Verse 7. - Then shall the dust return to the earth as it was; rather, and the dust return, etc. - the sentence begun above being still carried on to the end of the verse. Here we are told what becomes of the complex man at death, and are thus led to the explanation of the allegorical language used throughout. Without metaphor now it is stated that the material body, when life is extinct, returns to that matter out of which it was originally made (Genesis 2:7; Genesis 3:19; comp. Job 34:15; Psalm 104:29). So Siracides calls man "dust and ashes," and asserts that all things that are of the earth turn to the earth again (Ecclus. 10:9 Ecclus. 40:11). Soph., 'Electra,' 1158 -
Ἀντὶ φιλτάτης`ΝΛ´Μορφῆς σποδόν τε καὶ σκιὰν ἀνωφελῆ
"Instead of thy dear form,
Mere dust and idle shadow." Corn. a Lapide quotes a remarkable parallel given by Plutarch ('Apol. ad Apollon.,' 110) from Epicharmus," Life is compounded and broken up, and again goes whence it came; earth indeed to earth, and the spirit to upper regions." And the spirit shall return unto God who gave it; or, for the spirit - the clause being no longer subjunctive, but speaking indicatively of fact. In the first clause the preposition "to" is עַל, in the second אֶל, as if to mark the distinction between the downward and the upward way. The writer now rises superior to the doubts expressed in Ecclesiastes 3:21 (where see note), "Who knoweth the spirit of man, whether it goeth upward," etc.? It is not that he contradicts himself in the two passages, as some suppose, and have hence regarded ver. 7 as an interpolation; but that after all discussion, after expressing the course of his perplexities, and the various phases of his thought, he comes to the conclusion that there is a future for the individual soul, and that it shall be brought into immediate connection with a personal God. There is here no thought of its being absorbed in the anima mundi, in accordance with the heathen view, which, if it believed dimly in an immortality, denied the personality of the soul (see Eurip., ' Suppl.,' 529-534; Lucret., 2. 998, sqq.; 3:455, sqq.). Nor have we any opinion given concerning the adverse doctrines of creationism and traducianism, though the terms used are most consistent with the former. God breathed into man's nostrils the breath of life; when this departs, he who gave receives it; God "gathereth in" man's breath (Psalm 104:29). The clause, taken in this restricted sense, would say nothing about the soul, the personal "I;" it would merely indicate the destination of the vital breath; and many critics are content to see nothing more in the words. But surely this would be a feeble conclusion of the author's wanderings; rather the sentence signifies that death, releasing the spirit, or soul, from the earthly tabernacle, places it in the more immediate presence of God, there, as the Targum paraphrases the passage, returning to stand in judgment before its Creator. Ecclesiastes 12:7”
There are people even those who call themselves theologians do not know the distinction between soul and spirit. One thing is clear, on the authority of Jesus Christ Himself: Mat 10:28
“And do not be afraid of those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in Hell.”
So the eternal suffering of unbelievers and the wicked in Hell, their bodies can feel the pain or burn and bite, “where THEIR WORM DOES NOT DIE,
AND THE FIRE IS NOT EXTINGUISHED (Mar 9:48). They are dying all the time but not dead. I have no knowledge how soul suffers. Probably in response to physical pain, suffering, etc.
Jesus says, Mar 8:36-37, “For what does it benefit a person to gain the whole world, and forfeit his soul? For what could a person give in exchange for his soul?”
And the Scripture says, 1Pe 1:9, “obtaining as the outcome of your faith, the salvation of your souls.”
I would rather believe the Word of Jesus Christ than all the guessworks of theologians. Hell is the most serious business, by all means do not go there.
Isa 30:1, “Woe to the rebellious children,” declares the LORD, “Who execute a plan, but not Mine, and make an alliance, but not of My Spirit,
in order to add sin to sin.”
NATO is an alliance, in order to add sin to sin.
Isa 31:3, “Now the Egyptians are human and not God, and their horses
are flesh and not spirit; so the LORD will stretch out His hand,
and any helper will stumble, and one who is helped will fall.
And all of them will come to an end together.”
Isa 42:1, “Behold, My Servant, whom I uphold; My chosen one in
whom My soul delights. I have put My Spirit upon Him;
He will bring forth justice to the nations.”
Matthew Henry's Concise Commentary
42:1-4 This prophecy was fulfilled in Christ, Mt 12:17. Let our souls rely on him, and rejoice in him; then, for his sake, the Father will be well-pleased with us. The Holy Spirit not only came, but rested upon him, and without measure. He patiently bore the contradiction of sinners. His kingdom is spiritual; he was not to appear with earthly honours. He is tender of those oppressed with doubts and fears, as a bruised reed; those who are as smoking flax, as the wick of a lamp newly lighted, which is ready to go out again. He will not despise them, nor lay upon them more work or more suffering than they can bear. By a long course of miracles and his resurrection, he fully showed the truth of his holy religion. By the power of his gospel and grace he fixes principles in the minds of men, which tend to make them wise and just. The most distant nations wait for his law, wait for his gospel, and shall welcome it. If we would make our calling and election sure, and have the Father delight over us for good, we must behold, hear, believe in, and obey Christ.”
Isa 42:5, “This is what God the LORD says,
Who created the Heavens and stretched them out,
Who spread out the earth and its offspring,
Who gives breath to the people on it and spirit to those who walk in it:”
Verse 5. - Thus saith God the Lord; literally, thus saith the (One) God, Jehovah. The entire utterance, vers. 1-4, is the utterance of God; but, as that fact is gathered by inference, not asserted, the prophet suddenly stops, and makes a new beginning. It must be made perfectly clear that the announcement of the "Servant of the Lord" and his mission are from the Almighty; and so we have the solemn announcement of the present verse. He that created the heavens, etc. (comp. Isaiah 40:12, 22). The earth, and that which cometh out of it; i.e. all that the earth produces - gold, and silver, and precious stones, and corn, and wine, and luscious fruits, and lovely flowers - all that sustains life, and all that makes life delightful - nay more, life itself - the breath and the spirit that make men living beings. Isaiah 42:5”
Isa 48:16, “Come near to Me, listen to this:
From the beginning I have not spoken in secret,
From the time it took place, I was there.
And now the Lord GOD has sent Me, and His Spirit.”
Gill's Exposition of the Entire Bible
Come ye near unto me, hear ye this,.... An address to the Jews, to attend the ministry of Christ, and hear the doctrine he had delivered to them:
I have not spoken in secret from the beginning; from the beginning of his ministry; which be exercised not in private houses, but in the synagogues of the Jews, and in the temple, whither a large concourse of people resorted, John 18:20,
from the time that it was, there am I; from the time that his ministry began there, he was in the same places, in Judea and Galilee, always publicly preaching the Gospel, and doing good: or rather, "before the time that it was, there was I" (n); Christ existed before his incarnation, before he appeared as the great Prophet in Israel; he existed as the Word and Son of God from all eternity, and was with God his Father from everlasting; he was by him, and brought up with him, and lay in his bosom so early:
and now the Lord God and his Spirit hath sent me; in the fulness of time, in the likeness of sinful flesh, to preach the Gospel, fulfil the law, and to redeem and save the Lord's people. Here is a glorious testimony of a trinity of Persons in the Godhead; Christ the Son of God is sent in human nature, and as Mediator Jehovah the Father and the Spirit are the senders of him; and so is a proof of the mission, commission, and authority of Christ, who came not of himself, but was sent of God, John 8:42, it may be rendered, "and now the Lord God hath sent me and his Spirit" (o); both were sent of God, and in this order; first, Christ, to be the Redeemer and Saviour; and then the Spirit, to be the Convincer and Comforter; see John 14:26.”
Isa 57:15, “For this is what the high and exalted One
Who lives forever, whose name is Holy, says:
“I dwell in a high and holy place, and also with the contrite and lowly of spirit in order to revive the spirit of the lowly and to revive the heart of the contrite.”
Isaiah 57:15-16. For thus saith the high and lofty One — The omnipotent and supreme Ruler of the universe; that inhabiteth eternity — Who is from everlasting to everlasting, without beginning of days, or end of life, or change of time; who only hath immortality, hath it of himself, and that constantly; who inhabits it, and cannot be dispossessed of it; whose name is Holy — Who is perfectly and essentially holy in his nature, his works, his words, and his ways; and therefore both can and will deliver his church and people, as he has promised to do. I dwell in the high and holy place; with him also, &c. — Although my throne is in the highest heavens, where nothing impure can have place, yet I do not disdain graciously to visit, and familiarly converse with, those sinners of mankind, whose spirits are broken by affliction, and humbled under a sense of their sins, for which they were afflicted; which doubtless was the case with many of the Jews in the Babylonish captivity: whom, therefore, he here implies, that God would pity and deliver out of their distresses, as also all others in similar circumstances. To revive the spirit of the humble — To support and comfort them amidst their afflictions and troubles, of whatever kind. For I will not contend for ever — I will not proceed to the utmost severity with sinful men. For the spirit should fail before me — For then their spirits would sink and die under my stroke, and I should do nothing else but destroy the work of my own hands: therefore I consider their infirmity, and spare them. See Psalm 78:38-39; and Psalm 103:9-14; which passages Bishop Lowth thinks contain the best and easiest explication of this clause”
Isa 57:16, “For I will not contend forever,
nor will I always be angry; for the spirit would grow faint before Me, and the breath of those whom I have made.”
Verse 16. - I will not contend for ever. God "will not always chide, neither will he keep his anger for ever" (Psalm 103:9). If he were "extreme to mark what is done amiss," none could abide it (Psalm 130:3). He remits somewhat, therefore, from the claims of strict justice, and is content to take lower ground. Were it otherwise, man's spirit should fail before him. Man, i.e., would be utterly unable to justify himself, and would faint and fade away before the Divine fury. The souls which God has made would, one and all, perish. He, however, has not made them for this purpose, but that they should live (Deuteronomy 30:19; Ezekiel 18:31); and has therefore devised for them a way of salvation (see Isaiah 53:5-10). Isaiah 57:16”
Isa 61:1, “The Spirit of the Lord GOD is upon me,
Because the LORD anointed me
To bring good news to the humble;
He has sent me to bind up the brokenhearted,
To proclaim release to captives
And freedom to prisoners.”
Matthew Henry's Concise Commentary:
61:1-3 The prophets had the Holy Spirit of God at times, teaching them what to say, and causing them to say it; but Christ had the Spirit always, without measure, to qualify him, as man, for the work to which he was appointed. The poor are commonly best disposed to receive the gospel, Jas 2:5; and it is only likely to profit us when received with meekness. To such as are poor in spirit, Christ preached good tidings when he said, Blessed are the meek. Christ's satisfaction is accepted. By the dominion of sin in us, we are bound under the power of Satan; but the Son is ready, by his Spirit, to make us free; and then we shall be free indeed. Sin and Satan were to be destroyed; and Christ triumphed over them on his cross. But the children of men, who stand out against these offers, shall be dealt with as enemies. Christ was to be a Comforter, and so he is; he is sent to comfort all who mourn, and who seek to him, and not to the world, for comfort. He will do all this for his people, that they may abound in the fruits of righteousness, as the branches of God's planting. Neither the mercy of God, the atonement of Christ, nor the gospel of grace, profit the self-sufficient and proud. They must be humbled, and led to know their own character and wants, by the Holy Spirit, that they may see and feel their need of the sinner's Friend and Saviour. His doctrine contains glad tidings indeed to those who are humbled before God.”
Isa 63:14, “Like the cattle which go down into the valley, the Spirit of the LORD gave them rest.
So You led Your people, to make for Yourself a glorious name.”
Verse 14. - As a beast goeth down into the valley. Bishop Lowth's version seems the best," As the herd descendeth to the valley." Israel's passage through the Sinaitic peninsula into Canaan is compared to the movement of a herd of cattle from its summer pastures in the mountains to the valley at their base, where for a time it rests. So God gave his people, after their many trials, "rest" in Canaan (Hebrews 3:11-18). So didst thou lead thy people. "So" refers, not to the last simile only, but to the entire description contained in vers. 11-14. To make thyself a glorious name (comp. ver. 12, and see also Ezekiel 36:21-23; Malachi 1:2). Isaiah 63:14”
contrite spirit, etc. (comp. Isaiah 57:15). Isaiah 66:2.”
Eze 2:2, “And as He spoke to me the Spirit entered
me and set me on my feet; and I heard Him speaking to me.”
Verse 2. - And the Spirit, etc. It scarcely admits of question (though the Hebrew has no article, and so far Luther's Version, "Ich ward wieder erquickt," is tenable) that the word is used in the same sense as in Ezekiel 1:20, 21 (comp. Ezekiel 3:24). The Spirit which moved the "living creatures" and the "wheels" in the mysterious symbol was now in him. Ezekiel finds in that fact the ground of his prophetic inspiration (comp. Numbers 24:2; Judges 11:29; 1 Samuel 10:6, 10; Isaiah 11:2, etc.) Ezekiel 2:2.”
Eze 10:17, “When the cherubim stood still, the wheels would stand still; and when they rose up, the wheels would rise with them, because the spirit of the living beings was in them.”
Gill's Exposition of the Entire Bible
When they stood, these stood,.... When the one were inactive, lifeless, and without motion, making no progress in knowledge, experience, and practice, the other were so likewise; See Gill on Ezekiel 1:21;
and when they were lifted up, these lifted up themselves also; like people, like priest, whether in things commendable or not, Hosea 4:9;
for the spirit of the living creature was in them; the same spirit that was in the cherubim was in the wheels; and the same Spirit of God, who is a "spirit of life" (c), as the words may be rendered, is in the churches, as in the ministers; generally speaking, if the one are lively, the other are also, and both move as they are acted by the Spirit; and also their motion from place to place, which is spoken of in Ezekiel 10:18, is directed by the Spirit; see Acts 16:6.
(c) , Sept. "spiritus vitae", V. L. Starckius.”
Eze 11:19, “And I will give them one heart, and put a new spirit within them. And I will remove the heart of stone from their flesh and give them a heart of flesh.”
Jamieson-Fausset-Brown Bible Commentary
19.I will give them—lest they should claim to themselves the praise given them in Eze 11:18, God declares it is to be the free gift of His Spirit.
one heart—not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (Jer 32:39; Zep 3:9) [Hengstenberg]. Or, "content with one God," not distracted with "the many detestable things" (Eze 11:18; 1Ki 18:21; Ho 10:2) [Calvin].
new spirit—(Ps 51:10; Jer 31:33). Realized fully in the "new creature" of the New Testament (2Co 5:17); having new motives, new rules, new aims.
stony heart—like "adamant" (Zec 7:12); the natural heart of every man.
heart of flesh—impressible to what is good, tender.”
Eze 18:31, “Hurl away from you all your offenses
which you have committed and make yourselves a new heart and a new spirit! For why should you die, house of Israel?”
Gill's Exposition of the Entire Bible
Cast away from you all your transgressions whereby ye have transgressed,.... As unprofitable and pernicious, to be abhorred and abstained from, and to be cast off, as loads and burdens upon them. Kimchi interprets it of the punishment of their sins, which might be cast off, or escaped, by repentance; perhaps it is best to interpret it of the casting away of their idols, by which they transgressed; see Ezekiel 20:7;
and make you a new heart and a new spirit; which the Lord elsewhere promises to give, and he does give to his own elect; See Gill on Ezekiel 11:19; and if here to be understood of a regenerated heart and spirit, in which are new principles of light, life, and love, grace and holiness, it will not prove that it is in the power of man to make himself such a heart and spirit; since from God's command, to man's power, is no argument; and the design of the exhortation is to convince men of their want of such a heart; of the importance of it: and which, through the efficacious grace of God, may be a means of his people having it, seeing he has in covenant promised it to them. The Targum renders it,
"a fearing heart, and a spirit of fear;''
that is, a heart and spirit to fear, serve, and worship the Lord, and not idols; and so the amount of the exhortation is, yield a hearty reverential obedience to the living God, and not to dumb idols; or that they would be hearty and sincere in their national repentance and reformation they are here pressed unto:
for why will ye die, O house of Israel? which is to be understood, not of an eternal death; since the deaths here spoken of was now upon them, what they were complaining of, and from which they might be recovered, Ezekiel 18:2; but temporal calamity and affliction, as in 2 Corinthians 1:10; and so in the following words.”
Eze 36:26, “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.”
Verses 26, 27. - A new heart also will I give you, and a new spirit will I put within you. The third step in the progress of sanctifying Jehovah's Name (comp. Ezekiel 11:19, where a similar promise is made, and Ezekiel 18:31, where the new heart is represented as a thing Israel must make for herself). This antinomy frequently occurs in Scripture, which never shrinks from holding man responsible for the production of that, as e.g. faith, for which he is incompetent without the help of Divine grace. Besides the cleansing of her guilt and her restitution in consequence to Jehovah's favor, Israel is promised such an inward renovation of her moral and spiritual disposition as to secure that she shall in future adhere to the worship and service of Jehovah. This change is described in a fourfold way.
(1) Negatively, as a removal of the old, stony, unsusceptible heart, which had remained impervious to all appeals and insertsible to all higher feelings (Zechariah 7:12).
(2) Positively, as a new heart and a new spirit, called elsewhere "one heart" and "a heart of flesh" (Ezekiel 11:19; Jeremiah 32:39), "a heart to know God" (Jeremiah 24:7).
(3) Causally, its existence being traced to the indwelling of God's Spirit, who writes God's Law upon the new heart, and inclines it to a life of obedience thereto (Jeremiah 31:33).
(4) Practically, by its manifestation, walking in God's statutes and keeping God s judgments (Ezekiel 11:20). The account here furnished of the moral and spiritual change proposed to be inwrought on Israel cot-responds exactly with that given in the New Testament of the regeneration of the individual soul (John 3:3-8; Romans 8:2, 5, 9; Galatians 5:22; Titus 3:5, 6; 1 Peter 1:22). Ezekiel 36:26”
Eze 37:14, “And I will put My Spirit within you and you will come to life, and I will place you on your own land. Then you will know that I, the LORD, have spoken and done it,” declares the LORD.'”
Matthew Henry's Concise Commentary
37:1-14 No created power could restore human bones to life. God alone could cause them to live. Skin and flesh covered them, and the wind was then told to blow upon these bodies; and they were restored to life. The wind was an emblem of the Spirit of God, and represented his quickening powers. The vision was to encourage the desponding Jews; to predict both their restoration after the captivity, and also their recovery from their present and long-continued dispersion. It was also a clear intimation of the resurrection of the dead; and it represents the power and grace of God, in the conversion of the most hopeless sinners to himself. Let us look to Him who will at last open our graves, and bring us forth to judgment, that He may now deliver us from sin, and put his Spirit within us, and keep us by his power, through faith, unto salvation.”
Dan 5:20, “But when his heart was arrogant and his spirit became so
overbearing that he behaved presumptuously, he was deposed from his royal throne, and his dignity was taken away from him.”
Matthew Henry's Concise Commentary
5:18-31 Daniel reads Belshazzar's doom. He had not taken warning by the judgments upon Nebuchadnezzar. And he had insulted God. Sinners are pleased with gods that neither see, nor hear, nor know; but they will be judged by One to whom all things are open. Daniel reads the sentence written on the wall. All this may well be applied to the doom of every sinner. At death, the sinner's days are numbered and finished; after death is the judgment, when he will be weighed in the balance, and found wanting; and after judgment the sinner will be cut asunder, and given as a prey to the devil and his angels. While these things were passing in the palace, it is considered that the army of Cyrus entered the city; and when Belshazzar was slain, a general submission followed. Soon will every impenitent sinner find the writing of God's word brought to pass upon him, whether he is weighed in the balance of the law as a self-righteous Pharisee, or in that of the gospel as a painted hypocrite.”
Dan 6:3, Then this Daniel began distinguishing himself among the commissioners and satraps because he possessed an extraordinary spirit, and the king intended to appoint him over the entire kingdom.”
Cambridge Bible for Schools and Colleges
3. was preferred] distinguished himself, or (R.V.) was distinguished. The root idea of the word is to shine, hence to be illustrious. It is common in Syriac in the sense of praeclare se gessit, representing for instance the Greek διαλάμπειν, εὐδοκιμεῖν, εὐδοξεῖν (Payne Smit[265] col. 2438). ‘Was preferred’ means here was advanced or promoted, in accordance with the old sense of ‘prefer,’ preserved now only in ‘preferment’; see Esther 2:9; John 1:15; John 1:27; and the Bible Word-Book.
[265] yne Smith R. Payne Smith, Thesaurus Syriacus.
princes] satraps. Song of Solomon vv4, 6, 7.
an excellent spirit] a surpassing spirit, as Daniel 5:12.
Daniel 6:3”
Zec 4:6, “Then he said to me, “This is the word of the LORD to Zerubbabel, saying, ‘Not by might nor by power, but by My Spirit,' says the LORD of armies.”
Verse 6. - This is the word of the Lord unto Zerubbabel. The Lord's message unto Zerubbabel is the purport of the vision, viz. that his work will be accomplished through the grace of God alone. Not by might. Septuagint, "not by great might;" but the Vulgate, "not by an army." The word is almost synonymous with the following, translated power; and the two together mean that the effect is to be produced, not by any human means, however potent. Doubtless Zerubbabel was dispirited when he thought how much there was to do, how feeble the means at his disposal (Nehemiah 4:2), and how formidable the opposition; and nothing could better reassure him than the promise of Divine aid. But by my Spirit. The angel does not say expressly what is to be done; but the purpose that filled the minds of Zechariah and Zerubbabel applied the word. The operations of the Spirit are manifold, and his aid alone could bring these mighty things to pass. The oil is a figure of the grace of the Holy Spirit; and as the lamps are not supplied by human hands, but directly from the olives, so the good work now undertaken shall be supported by Divine means (see on ver. 14). Zechariah 4:6”
Zec 12:1, “The pronouncement of the Word of the LORD concerning Israel: the LORD who stretches
out the Heavens, lays the foundation of the earth, and forms the spirit of a person within him, declares:”
Zechariah 12:1. The burden of the word of the Lord for Israel — Or, toward Israel; that is, as some interpret it, the prophecy which containeth the words of the Lord to Israel. Saith the Lord, which stretcheth forth the heavens — Who hath spread out the heavens to such a vast extent. And layeth the foundation of the earth — Hath assigned to the earth a fixed place in the creation, or regulates all its motions by fixed laws, which cannot be altered by the power of any creature. And formeth the spirit of man within him — Who gave life to the first man, and created the soul, and united it to the body. All these things are mentioned as undeniable instances of God’s almighty power, and are made use of as arguments to encourage men to rely on his word for the fulfilment of such promises as might seem to the understanding of man most unlikely to be brought to pass.”
Mat 5:3, “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”
Matthew Henry's Concise Commentary
5:3-12 Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.”
Mat 12:28, “But if I cast out the demons by the Spirit of God, then the Kingdom of God has come upon you.”
Matthew 12:28. Previously it was ἐγώ that was emphatic in the antecedent clause; but here it is ἐν πνεύματι θεοῦ: but if it is by THE POWER OF GOD’S SPIRIT that I, on the other hand, cast out the demons, then it follows that the KINGDOM OF GOD has come to you; in the consequent clause (the apodosis) the emphasis is on the words: the kingdom of God has come, etc. The reasoning is founded on the axiom, that such deeds, wrought as they are by the power of God’s Spirit, go to prove that He who performs them is no other than He who brings in the kingdom—the Messiah. Where the Messiah is present and working, there, too, is the kingdom; not yet, of course, as completely.established, but preparing to become so through its preliminary development in the world. See on Luke 17:20 f. For φθάνειν (used by classical writers as meaning to anticipate, 1 Thessalonians 4:15), in the simple sense of to reach, arrive at, see on Php 3:16; Fritzsche, ad Rom. II. p. 356; Lünemann’s note on 1 Thessalonians 2:16.
Notice, in the form of the reasoning in Matthew 12:27-28, the real dilemma (tertium non datur): εἰ δέ, etc.”
Mat 12:31, “Therefore I say to you, every sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven.”
Matthew 12:31. Βλασφημία, blasphemy) The most atrocious kind of sin. He who insults the majesty of an earthly king by injurious language, is much more severely punished than he who steals many thousands of gold pieces.—ἀφεθήσεται, shall be forgiven) so that the punishment may be remitted to the penitent.—ἡ τοῦ Πνεύματος βλασφημία, the blasphemy against the Holy Ghost) Sin against the Holy Spirit is one thing, blasphemy against the Holy Spirit is another. The word ἀμαρτία, sin, is not repeated here. The sinner injures himself by sin: the blasphemer affects many others with irreparable harm. And the Pharisees blasphemed the Holy Spirit, not in a mere ordinary holy man, but in the Messiah Himself.”
Mat 26:41, “Keep watching and praying, so that you do not come into temptation; the spirit is willing, but the flesh is weak.”
Ellicott's Commentary for English Readers
(41) Watch and pray.—The first word is eminently characteristic of our Lord’s teaching at this period (Matthew 24:42; Matthew 25:13). It became the watchword of the early disciples (1Corinthians 16:13; Colossians 4:2; 1Thessalonians 5:6; 1Peter 5:8). It left its mark in the history of Christendom in the new names of Gregory, and Vigilius, or Vigilantius, “the watcher.”
That ye enter not into temptation—i.e., as in the Lord’s Prayer, to which our Lord manifestly recalls the minds of the disciples—the trial of coming danger and persecution. In their present weakness that trial might prove greater than they could bear, and therefore they were to watch and pray, in order that they might not pass by negligence into too close contact with its power.
The spirit indeed is willing.—Better, ready, or eager. There is a tenderness in the warning which is very noticeable. The Master recognises the element of good, their readiness to go with Him to prison or to death, in their higher nature. But the spirit and the flesh were contrary the one to the other (Galatians 5:17); and therefore they could not do the things that they would, without a higher strength than their own.”
Mat 27:50, “And Jesus cried out again with a loud voice, and gave up His spirit.”
Ellicott's Commentary for English Readers
(50) When he had cried again with a loud voice.—It is well that we should remember what the words were which immediately preceded the last death cry; the “It is finished” of John 19:30, the “Father, into Thy hands I commend My spirit” of Luke 23:46, expressing as they did, the fulness of peace and trust, the sense of a completed work.
It was seldom that crucifixion, as a punishment, ended so rapidly as it did here, and those who have discussed, what is hardly perhaps a fit subject for discussion, the physical causes of our Lord’s death, have ascribed it accordingly, especially in connection with the fact recorded in John 19:34, and with the “loud cry,” indicating the pangs of an intolerable anguish, to a rupture of the vessels of the heart. Simple exhaustion as the consequence of the long vigil, the agony in the garden, the mocking and the scourging, would be, perhaps, almost as natural an explanation.
Yielded up the ghost.—Better, yielded up His spirit. All four Evangelists agree in using this or some like expression, instead of the simpler form, “He died.” It is as though they dwelt on the act as, in some sense, voluntary, and connected it with the words in which He had commended His spirit to the Father (Luke 23:46).”
Luk 3:22, “and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came from Heaven: “You are My beloved Son, in You I am well pleased.”
Cambridge Bible for Schools and Colleges
22. in a bodily shape] This addition is peculiar to St Luke, and is probably added to shew the distinctness and reality of what Theodoret calls the ‘spiritual vision’ (πνευματικὴ θεωρία).
like a dove] The expression ὡς or ὡσεὶ used by each of the Evangelists, and St John’s “and it abode upon Him” (John 1:32), sufficiently prove that no actual dove is intended. The Holy Spirit is symbolised by a dove from early times. The Talmudic comment on Genesis 1:2 is that “the Spirit of God moved on the face of the waters like a dove”—
“And with mighty wings outspread
Dovelike sat’st brooding on the vast abyss.”
Milton (Par. Lost, i. 20).
Comp. 2Es 5:26, “of all the fowls that are created thou hast named thee one dove.” Matthew 10:16. A mystical reason was assigned for this in some fathers, because the numerical value of the letters of the Greek word peristera, ‘a dove,’ amounts to 801, which is also the value of Alpha Omega. We are probably intended to understand a dovelike, hovering, lambent flame descending on the head of Jesus; and this may account for the unanimous early legend that a fire or light was kindled in Jordan (Just. Mart. c. Tryph. 88, and the Apocryphal Gospels).
a voice came from heaven, which said] Rather, out of heaven. The last words should be omitted with the best MSS. This Bath Kôl or Voice from heaven also occurred at the Transfiguration (Matthew 17:5) and in the closing week of Christ’s life (John 12:28-30). This is one of the passages which so distinctly imply the doctrine of the Blessed Trinity.
I am well pleased] Rather, I was well pleased.”
Luk 10:21, “At that very time He rejoiced greatly in the Holy Spirit, and said, “I praise You, Father, Lord of Heaven and Earth, that You have hidden
these things from the wise and intelligent and have revealed them to infants. Yes, Father, for doing
so was well pleasing in Your sight.”
Cambridge Bible for Schools and Colleges
21. rejoiced] Rather, exulted, a much stronger word, and most valuable as recording one element — the element of exultant joy—in the life of our Lord, on which the Evangelists so rarely touch as to have originated the legend, preserved in the spurious letter of P. Lentulus to the Senate, that He wept often, but that no one had ever seen Him smile.
I thank thee, O Father] Literally, “I make grateful acknowledgment to Thee .”
from the wise and prudent...unto babes] Here we have the contrast between the ‘wisdom of the world,’ which is ‘foolishness with God,’ and the ‘foolishness of the world,’ which is ‘wisdom with God,’ on which St Paul also was fond of dwelling, 1 Corinthians 1:21; 1 Corinthians 1:26; 2 Corinthians 4:3-4; Romans 1:22. For similar passages in the Gospels see Matthew 16:17; Matthew 18:3-4.
unto babes] i.e. to all who have “the young lamb’s heart amid the full- grown flocks”—to all innocent childlike souls, such as are often those of the truly wise. Genius itself has been defined as “the heart of childhood taken up and matured into the power of manhood.”
Luk 11:13, “So if you, despite being evil, know how to give good gifts to your children, how much more will
your heavenly Father give the Holy Spirit to those
who ask Him?”
Luke 11:13. ὁ π. ὁ ἐξ οὐρανοῦ, this epithet is attached to πατὴρ here though not in the Lord’s Prayer.—Πνεῦμα Ἅγιον instead of Mt.’s ἀγαθὰ. The Holy Spirit is mentioned here as the summum donum, and the supreme object of desire for all true disciples. In some forms of the Lord’s Prayer (Marcion, Greg. Nys.) a petition for the gift of the Holy Spirit took the place of the first or second petition.”
Luk 24:39, “See My hands and My feet, that it is I Myself; touch Me and see, because a spirit does not have flesh and bones as you plainly see that I have.”
Behold my hands ... - Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet - still, pierced, and with the wounds made by the nails still open. Compare John 20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that he was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do.
Handle me - Or touch me; feel of me. Compare John 20:27.
And see - Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life.
For a spirit ... - He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.”
Jhn 3:5-6, “Jesus answered, “Truly, truly, I say to you, unless someone is born of water and the Spirit, he cannot enter the Kingdom of God. ”
Cambridge Bible for Schools and Colleges
5. of water and of the Spirit] Christ leaves the foolish question of Nicodemus to answer itself: He goes on to explain what is the real point, and what Nicodemus has not asked, the meaning of ‘from above:’ ‘of water and (of the) Spirit.’ The outward sign and inward grace of Christian baptism are here clearly given, and an unbiassed mind can scarcely avoid seeing this plain fact. This becomes still more clear when we compare John 1:26; John 1:33, where the Baptist declares ‘I baptize with water;’ the Messiah ‘baptizeth with the Holy Ghost.’ The Fathers, both Greek and Latin, thus interpret the passage with singular unanimity. Thus once more S. John assumes without stating the primary elements of Christianity. Baptism is assumed here as well known to his reader, as the Eucharist is assumed in chap. 6. To a well-instructed Christian there was no need to explain what was meant by being born of water and the Spirit. The words therefore had a threefold meaning, past, present, and future. In the past they looked back to the time when the Spirit moved upon the water causing the birth from above of Order and Beauty out of Chaos. In the present they pointed to the divinely ordained (John 1:33) baptism of John: and through it in the future to that higher rite, to which John himself bore testimony.”
Jhn 3:8, “The wind blows where it wishes, and you hear the sound of it, but you do not know where it is coming from and where it is going; so is everyone who has been born of the Spirit.”
Cambridge Bible for Schools and Colleges
8. The wind bloweth, &c.] This verse is sometimes taken very differently: the Spirit breatheth where He willeth, and thou hearest His voice, but canst not tell whence He cometh and whither He goeth; so is every one (born) who is born of the Spirit. The advantages of this rendering are (1) that it gives to Pneuma the meaning which it almost invariably has in more than 350 passages in N.T. in which it occurs, of which more than 20 are in this Gospel. Although pneuma may mean ‘the breath of the wind,’ yet its almost invariable use in N.T. is ‘spirit’ or ‘the Spirit,’ while anemos is used for ‘wind:’ (2) that it gives a better meaning to ‘willeth,’ a word more appropriate to a person than to anything inanimate: (3) that it gives to phônê the meaning which it has in 14 other passages in this Gospel, viz., ‘articulate voice,’ and not ‘inarticulate sound.’ On the other hand this rendering (1) gives to pnei the meaning ‘breathes,’ a meaning quite unknown in N.T.: (2) uses the expression ‘the voice of the Spirit,’ also unknown to Scripture: (3) requires the insertion of ‘born’ in the last clause, in order to make sense. For the usual rendering may be pleaded (1) that it gives to pnei the meaning which it has everywhere else in N.T., viz. in John 6:18 and five other passages. Although pnei may mean ‘breathes,’ yet its invariable use in N.T. is of the ‘blowing’ of the wind, while another word (John 20:22) is used for ‘breathe:’ (2) that it gives the most literal meaning to ‘hearest:’ (3) that the last clause makes excellent sense without any repetition of ‘born.’ The Aramaic word probably used by our Lord has both meanings, ‘wind’ and ‘spirit,’ so that it is not impossible that both meanings are meant to run concurrently through the passage. “It was late at night when our Lord had this interview with the Jewish teacher. At the pauses in the conversation, we may conjecture, they heard the wind without, as it moaned along the narrow streets of Jerusalem; and our Lord, as was His wont, took His creature into His service—the service of spiritual truth. The wind was a figure of the Spirit. Our Lord would have used the same word for both.” (Liddon.) There is a clear reference to this passage in the Ignatian Epistles, Philad. vii. Thus we have evidence of the Gospel being known certainly as early as a.d. 150, and probably a.d. 115.
so is every one] i.e. such is the case of every one: he feels the spiritual influence, but finds it incomprehensible in its origin, which is from above, and in its end, which is eternal life.
born of the Spirit] The Sinaitic MS. and two ancient versions read, born of water and of the Spirit. The inserted words are a gloss.”
Jhn 4:23, “But the time is coming, and even now has arrived, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers.”
But the hour cometh, and now is - The old dispensation is about to pass away, and the new one to commence. "Already" there is so much light that God may be worshipped acceptably in any place.
The true worshippers - All who truly and sincerely worship God. They who do it with the heart, and not merely in form.
In spirit - The word "spirit," here, stands opposed to rites and ceremonies, and to the pomp of external worship. It refers to the "mind," the "soul," the "heart." They shall worship God with a sincere "mind;" with the simple offering of gratitude and prayer; with a desire to glorify him, and without external pomp and splendor. Spiritual worship is that where the heart is offered to God, and where we do not depend on external forms for acceptance.
In truth - Not through the medium of shadows and types, not by means of sacrifices and bloody offerings, but in the manner represented or typified by all these, Hebrews 9:9, Hebrews 9:24. In the true way of direct access to God through Jesus Christ.
For the Father seeketh ... - Jesus gives two reasons why this kind of worship should take place. One is that God sought it, or desired it. He had appointed the old mode, but he did it because he sought to lead the mind to himself even by those forms, and to prepare the people for the purer system of the gospel, and now he sought or desired that those who worshipped him should worship him in that manner. He intimated his will by Jesus Christ.”
Jhn 4:24, “God is Spirit, and those who worship Him must worship in spirit and truth.”
Verse 24. - A still more explicit and comprehensive reason is given for the previous assertion, based on the essential nature of God himself in the fulness of his eternal Being. God is Spirit (Πνεῦμα ὁ Θεός; cf. John 1:1, Θεὸς η΅ν ὁ Λόγος, - the article indicates the subject, and the predicate is here generic, and not an indefinite; therefore we do not render it, "God is a Spirit"). The most comprehensive and far-reaching metaphor or method by which Jesus endeavoured to portray the fundamental essence of the Divine Being is "Spirit," not body, not ὕλη, not κόσμος, but that deep inner verity presented in self-conscious ego; the substantia of which mind may be predicated, and all its states and faculties. The Father is Spirit, the Son is Spirit, and Spirit is the unity of the Father and the Son. St. John has recorded elsewhere that "God is Light," and "God is Love." These three Divine utterances are the sublimest ever formed to express the metaphysical, intellectual, and moral essence of the Deity. They are unfathomably deep, and quite inexhaustible in their suggestions, and yet they are not too profound for even a little child or a poor Samaritaness to grasp for practical purposes. If God be Spirit, then they who worship him, the Spirit, must by the nature of the case, must by the force of a Divine arrangement, worship him, if they worship him at all, in spirit and in truth. The truth which our Lord uttered was not unknown in the Old Testament. From Genesis to Malachi, in the Psalms, in the historical books, in Judges, Samuel, and Kings, the Spirit and the spirituality of God are presupposed; but the Lord has generalized these teachings, cited them from darkness and neglect, combined them in one eternal oracle of Divine truth. The Galilaean Peasant has thus uttered the profoundest truth of ethic and religion - one which no sage in East or West had ever surpassed, and towards which the highest minds in all the ages of Christendom have been slowly making approach. Forms, postures, ceremonial, sacraments, liturgies, holy days, and places are not condemned, but they all are inefficacious if this prime condition be not present, and they can all be dispensed with if it be. Only the spirit of man can really touch or commune with the Spirit of spirits, and the history of the new dispensation is the history of a progress from forms to realities, from the sensuous to the spiritual, from the outward to the inward, from the earthly to the heavenly. John 4:24”
Jhn 6:63, “It is the Spirit who gives life; the flesh
provides no benefit; the Words that I have spoken to you are spirit, and are life.”
It is the Spirit that quickeneth - These words have been understood in different ways. The word "Spirit," here, evidently does not refer to the Holy Spirit, for he adds, "The words that I speak unto you, they are spirit." He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. "My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly."Quickeneth - Gives life. See the notes at John 5:21.
The flesh - Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally.
Profiteth nothing - Would not avail to the real needs of man. The bread that Moses gave, the food which you seek, would not be of real value to man's highest wants.
They are spirit - They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world.
Are life - Are fitted to produce or give life to the soul dead in sins.”
Jhn 14:17, “the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.”
He here explains himself, and tells them, that by that other Comforter, mentioned John 14:16, he meant the Spirit; whom he here calls the Spirit of truth, either because he is a Spirit that declareth and revealeth the truth, as in 1Jo 5:6, or because he teacheth us truth, 1Jo 2:27, he guides us into all truth, John 16:13; or in opposition to the lying spirit of the devil, 1 Kings 22:22. Most probably the Holy Spirit is here called
the Spirit of truth, because of the efficiency be hath as to it. It is he who hath revealed all the truth contained in the Scriptures to the world. Holy men wrote as they were inspired by him, Acts 1:16 2 Peter 1:21. It is he that more particularly and specially revealeth truth to the particular soul, 1 Corinthians 2:12; hence persons enlightened, are said to be made partakers of the Holy Ghost, Hebrews 6:4. He leadeth his people into truth, John 16:13; he sealeth and confirmeth truth to the soul: hence we read of the demonstration of the Spirit, 1 Corinthians 2:4. This Spirit of truth, the world, that is, men of carnal hearts, that are of the world, and in whom worldly lusts predominate, 1Jo 2:16 John 17:9; this world, through natural impotency, 1 Corinthians 2:14, through wisdom, 1 Corinthians 1:21, through lusts and passions, cannot receive, that is, be made partakers of; because it neither seeth him, who is not to be seen with mortal eyes, nor knoweth him affectionately and experimentally; he being not to be known by men whose hearts are carnal and full of lusts:
but ye know him believingly, experimentally, affectionately, savingly; for he dwelleth in you by a mystical union, Romans 8:11 1 Corinthians 6:17; and he shall abide with you, by his dwelling in you, and influences upon you.”
Jhn 14:26, “But the Helper, the Holy Spirit whom the Father will send in My name, He will teach you all things, and remind you of all that I said to you.”
Ellicott's Commentary for English Readers
(25) But the Comforter, which is the Holy Ghost.—Better, as before, but the Advocate . . . (Comp. Excursus G: The Meaning of the word Paraclete.) For the words “Holy Ghost” comp. John 7:39; John 20:22, which are the only passages where we find them in this Gospel. They are frequent in the earlier Gospels. (See Note on Matthew 12:31.) In four passages in the New Testament (Luke 11:13; Ephesians 1:13; Ephesians 4:30; 1Thessalonians 4:8) our translators have preferred the rendering “Holy Spirit.” The identification here with the Advocate brings out the contrast between the practical obedience and holiness (John 14:23) of those to whom the Holy Spirit should be sent, and the disobedience (John 14:24) of those who rejected the revelation by the Son.
Whom the Father will send in my name—i.e., as My representative. (Comp. John 14:13.) Their Master will depart from them, but the Father will send them another Teacher who will make clear to them the lessons they have already heard, and teach them things which they cannot bear now.
He shall teach you all things.—Comp. John 16:13. The words are here without an expressed limitation, but the “all things” here is equal to the “all truth” in the later passage.
And bring all things to your remembrance, whatsoever I have said unto you.—The limitation, “whatsoever I have said unto you,” is to be taken with this clause only, and is not to be extended to the words, “He shall teach you all things.” For instances of the recurrence of words spoken by our Lord with a fulness of new meaning revealed in them by the Holy Spirit, comp. John 2:22; John 12:16. The Gospel according to St. John, with its full records of the words spoken by our Lord, is itself a commentary on this text.”
Jhn 15:26, “When the Helper comes, whom I will send to you from the Father, namely, the Spirit of truth who comes from the Father, He will testify about Me.”
Cambridge Bible for Schools and Colleges
26. the Comforter] Better, the Advocate (see on John 14:16).
whom I will send] ‘I’ is emphatic. Here it is the Son Who sends the Paraclete from the Father. In John 14:16 the Father sends in answer to the Son’s prayer. In John 14:26 the Father sends in the Son’s name. These are three ways of expressing that the mission of the Paraclete is the act both of the Father and of the Son, Who are one.
from the Father] See note on ‘from God’ John 1:6 : the preposition and case are here the same; παρά with the genitive.
the Spirit of truth] See on John 14:17.
which proceedeth from the Father] It seems best to take this much discussed clause as simply yet another way of expressing the fact of the mission of the Paraclete. If the Paraclete is sent by the Son from the Father, and by the Father in the Son’s name and at the Son’s request, then the Paraclete ‘proceedeth from the Father.’ If this be correct, then this statement refers to the office and not to the Person of the Holy Spirit, and has no bearing either way on the great question between the Eastern and Western Churches, the Filioque added in the West to the Nicene Creed. The word used here for ‘proceed’ is the same as that used in the Creed of Nicea, and the Easterns quote these words of Christ Himself as being against not merely the insertion of the clause ‘and the Son’ into the Creed (which all admit to have been made irregularly), but against the truth of the statement that the Spirit, not only in His temporal mission, but in His Person, from all eternity proceeds from both the Father and the Son. On the whole question see Pearson On the Creed, Art. viii.; Reunion Conference at Bonn, 1875, pp. 9–85, Rivingtons; Pusey On the Clause “and the Son,” a Letter to Dr Liddon, Parker, 1876. The word rendered ‘proceedeth’ occurs in this Gospel only here and John 5:29, but is frequent in the other Gospels and in Revelation (Matthew 3:5; Matthew 4:4; Matthew 15:11; Matthew 15:18; Mark 7:15; Mark 7:18; Mark 7:20-21; Mark 7:23; Luke 4:22; Luke 4:37; Revelation 1:16; Revelation 4:5, &c.), and there seems to be nothing in the word itself to limit it to the Eternal Procession. On the other hand the preposition used here (para = ‘from the side of’) is strongly in favour of the reference being to the mission. Comp. John 16:27, John 17:8.
he shall testify of me] Better, He shall bear witness. It is the same word as is used in the next verse and is one of the words characteristic of this Gospel (see on John 1:7). ‘He’ is emphatic, in opposition to the world which hates and rejects Christ. Christ has the witness of the Spirit of truth, which has the authority of the Father: it is impossible to have higher testimony than this.”
Jhn 16:13, “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own, but whatever He hears, He will speak; and He will disclose to you what is to come.”
Ellicott's Commentary for English Readers
(13) Howbeit when he, the Spirit of truth, is come.—Comp. Note on John 14:17.
He will guide you into all truth.—Better, . . . into all the truth. The words do not mean that the Holy Spirit will fully guide them into truth, but that He will be their guide into the fulness of truth. The word rendered “guide,” occurs again in Matthew 15:14; Luke 6:39; Revelation 7:17; and metaphorically, as here, in Acts 8:31. A comparison of these passages will show that its meaning is “to point out the way,” “to lead one on his way.” The fulness of truth is for the disciples an unknown territory. They are spiritually as blind men, feeling after the truth, but not able to see it. The Spirit of Truth will take them by the hand, and, step by step, as they have strength to follow, will guide them into the territory, and unfold to them the treasures it contains. The promise has a special meaning for the disciples to whom it was spoken; but it holds good for every disciple who seeks to know the truth. We may pray,—without doubt that the prayer is in the name of the Lord Jesus Christ, and without doubt that it will be answered—
“Come, Holy Ghost, our souls inspire, And lighten with celestial fire. Enable with perpetual light
The dulness of our blinded sight.”
The scribes, “instructed unto the kingdom of heaven, and bringing forth out of their treasure things new and old” (Matthew 13:52), may know that they can seek, and not seek in vain, a higher than human guidance, and may hope “by the same Spirit to have a right judgment in all things, and evermore to rejoice in His holy comfort.”
For he shall not speak of himself.—Comp. Notes on John 5:19; John 7:17-18. The Holy Spirit’s power to guide into the truth depends upon the fact that He, like the Son Himself, will represent to the world the eternal truth of God. He, too, is subordinated to the Father, and His work is to seek the glory of Him that sent Him. (Comp., on the other hand, John 8:44, where the essence of the lie is that the devil speaketh of his own.)
And he will shew you things to come.—Better, and He will announce to you the things to come. (Comp. Notes on Revelation 1:1; Revelation 22:6; Revelation 22:20.) We must again be on our guard against drawing limits which Christ has not drawn. These words, too, have their fulfilment in the Spirit’s illumination in all time; but we may still find their first and special meaning in the Revelation to the Apostolic Church, of which St. John’s Apocalypse is the most prominent example.”
Jhn 19:30, “Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit.”
Cambridge Bible for Schools and Colleges
30. received] He had refused the stupefying draught (Matthew 27:34; Mark 15:23), which would have clouded his faculties: He accepts what will revive them for the effort of a willing surrender of His life.
It is finished] Just as the thirst was there before he expressed it, so the consciousness that His work was finished was there (John 19:28) before He declared it. The Messiah’s work of redemption was accomplished; His Father’s commandment had been obeyed; types and prophecies had been fulfilled; His life had been lived, and His teaching completed; His last earthly tie had been severed (John 19:26-27); and the end had come. The final ‘wages of sin’ alone remained to be paid.
he bowed his head] Another detail peculiar to the Evangelist who witnessed it.
gave up the ghost] The two apostles mark with special clearness that the Messiah’s death was entirely voluntary. S. Matthew says, ‘He let go His spirit’ (Matthew 27:50); S. John, ‘He gave up His spirit.’ None of the four says ‘He died.’ The other two have ‘He breathed out;’ and S. Luke shews clearly that the surrender of life was a willing one by giving the words of surrender ‘Father into Thy hands I commend my spirit.’—‘No one taketh it from Me, but I lay it down of Myself’ It was the one thing which Christ claimed to do ‘of Himself’ (John 10:18). Contrast John 5:30, John 7:28, John 8:28; John 8:42.
On ‘the seven words from the cross’ see on Luke 23:34; Mark 15:34; Matthew 27:46. Between the two words recorded in these verses (28–30) there is again a contrast. ‘I thirst’ is an expression of suffering; the only one during the Passion. ‘It is finished’ is a cry of triumph; and the ‘therefore’ in John 19:30 shews how the expression of suffering led on to the cry of triumph. S. John omits the ‘loud voice’ which all the Synoptists give as immediately preceding Christ’s death. It proved that His end was voluntary and not the necessary result of exhaustion.”
Jhn 20:22, “And when He had said this, He breathed
on them and said to them, “Receive the Holy Spirit.”
Cambridge Bible for Schools and Colleges
23. he breathed on them] The very same Greek verb (here only in N.T.) is used by the LXX. in Genesis 2:7 (Wis 15:11) of breathing life into Adam. This Gospel of the new Creation looks back at its close, as at its beginning (John 1:1), to the first Creation.
We are probably to regard the breath here not merely as the emblem of the Spirit (John 3:8), but as the means by which the Spirit was imparted to them. ‘Receive ye,’ combined with the action of breathing, implies this. This is all the more clear in the Greek, because pneuma means both ‘breath’ and ‘spirit,’ a point which cannot be preserved in English; but at least ‘Spirit’ is better than ‘Ghost’ We have here, therefore, an anticipation and earnest of Pentecost; just as Christ’s bodily return from the grave and temporary manifestation to them was an anticipation of His spiritual return and abiding Presence with them ‘even unto the end of the world.’
Receive ye] Or, take ye, implying that the recipient may welcome or reject the gift: he is not a mere passive receptacle. It is the very word used for ‘Take’ (Matthew 26:26; Mark 14:22; Luke 22:17) in the account of the institution of the Eucharist; which somewhat confirms the view that here, as there, there is an outward sign and vehicle of an inward spiritual grace. The expression still more plainly implies that some gift was offered and bestowed then and there: it is an unnatural wresting of plain language to make ‘Take ye’ a mere promise. There was therefore a Paschal as distinct from a Pentecostal gift of the Holy Spirit, the one preparatory to the other. It should be noticed that ‘Holy Ghost’ is without the definite article in the Greek, and this seems to imply that the gift is not made in all its fulness. See on John 14:26, where both substantive and adjective have the article.”
Act 1:2, “until the day when He was taken up to Heaven, after He had given orders by the Holy Spirit to the apostles whom He had chosen.”
Until the day - The 40th day after the resurrection, Acts 1:3. See Luke 24:51.
In which he was taken up - In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Acts 1:9.
After that ... - This passage has been variously rendered. The Syriac translates it, "After he had given commandment unto the apostles whom he had chosen by the Holy Spirit." So also the Ethiopic version. Others have joined the words "through the Holy Spirit" to the phrase "was taken up," making it mean that he was taken up by the Holy Spirit. But the most natural and correct translation seems to be what is in our King James Version.
Through the Holy Ghost - To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Spirit would descend to be a guide to his apostles. See John 16:7-11, and the notes on that place. It was to be his office to carry forward the work of redemption in applying it to the hearts of people. Whatever was done, therefore, after the death and resurrection of Jesus, was to be regarded as under the unique influence and direction of the Holy Spirit. Even the instructions of Jesus and his commission to the apostles, were to be regarded as coming within the department of the sacred Spirit, or within the province of his unique work. The instructions were given by divine authority, by infallible guidance, and as a part of the work which the Holy Spirit was sent down to accomplish. Under the direction and guidance of that Spirit the apostles were to go forth; by his aid they were to preach the gospel, to organize the church, to establish its order and its doctrines; and hence, the entire work was declared to be by his direction. Though in his larger and more mighty influences the Spirit did not descend until the day of Pentecost (Luke 24:49; compare Acts 2), yet, in some measure, his influence was imparted to the apostles before the ascension of Christ, John 20:22.
Had given commandments - Particularly the command to preach the gospel to all nations, Matthew 28:19; Mark 16:15-19. It may be worthy of remark, that the word "commandments," as a noun in the plural number, does not occur in the original. The single word which is translated, "had given commandments" is a participle, and means simply "having commanded." There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection.
The apostles - The eleven that remained after the treason and death of Judas.
Whom he had chosen - Matthew 10:1-4; Luke 6:12-16.”
Act 1:8, “but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem and in all Judea, and Samaria, and as far as the remotest part of the earth.”
Cambridge Bible for Schools and Colleges
8. ye shall receive power] Something different from the profitless speculations to which they had just desired an answer, even “a mouth and wisdom which their adversaries could neither gainsay nor resist” (Luke 21:15). Thus would they be enabled to become Christ’s witnesses.
in Jerusalem, and in all Judea] To which district all the ministrations of the Apostles were confined till the death of Stephen.
and in Samaria] Whither the first who went with authority was Philip, one of the seven (Acts 8:5), and afterwards Peter and John.
and unto the uttermost part of the earth] Commenced by the preaching of Paul, Barnabas, Mark, Silas and Timothy, and regarded as placed on a secure footing when St Paul was once brought into the capital city of the world.
The writer keeps before him from first to last the promise contained in this verse, and leaves out of his narrative all that does not tend to illustrate its fulfilment. The work of every agent is followed so far as he is used to bring about this result and no farther. This will be noticed at each stage as we proceed, and it will be seen that it explains why among “Acts of Apostles” some works are included which were not carried on by Apostles, and why the histories of the chief agents are left incomplete.”
Act 2:4, “And they were all filled with the Holy Spirit
and began to speak with different tongues, as the Spirit was giving them the ability to speak out.”
Ellicott's Commentary for English Readers
(4) And they were all filled with the Holy Ghost.—The outward portent was but the sign of a greater spiritual wonder. As yet, though they had been taught to pray for the gift of the Holy Spirit (Luke 11:13), and, we must believe, had found the answer to their prayer in secret and sacred influences and gradual growth in wisdom, they had never been conscious of its power as “filling” them—pervading the inner depths of personality, stimulating every faculty and feeling to a new intensity of life. Now they felt, in St. Peter’s words, as “borne onward” (2Peter 1:21), thinking thoughts and speaking words which were not their own, and which they could hardly even control. They had passed into a state which was one of rapturous ecstasy and joy. We must not think of the gift as confined to the Apostles. The context shows that the writer speaks of all who were assembled, not excepting the women, as sharers in it. (Comp. Acts 2:17-18.)
And began to speak with other tongues.—Two facts have to be remembered as we enter upon the discussion of a question which is, beyond all doubt, difficult and mysterious. (1) If we receive Mark 16:9-20 as a true record of our Lord’s words, the disciples had, a few days or weeks before the Day of Pentecost, heard the promise that they that believed should “speak with new tongues” (see Note on Mark 16:17), i.e., with new powers of utterance. (2) When St. Luke wrote his account of the Day of Pentecost, he must have had—partly through his companionship with St. Paul, partly from personal observation—a wide knowledge of the phenomena described as connected with the “tongues” in 1 Corinthians 14. He uses the term in the sense in which St. Paul had used it. We have to read the narrative of the Acts in the light thrown upon it by the treatment in that chapter of the phenomena described by the self-same words as the Pentecost wonder. What, then, are those phenomena? Does the narrative of this chapter bring before us any in addition? (1) The utterance of the “tongue” is presented to us as entirely unconnected with the work of teaching. It is not a means of instruction. It does not edify any beyond the man who speaks (1Corinthians 14:4). It is, in this respect, the very antithesis of “prophecy.” Men do not, as a rule, understand it, though God does (1Corinthians 14:2). Here and there, some mind with a special gift of insight may be able to interpret with clear articulate speech what had been mysterious and dark (1Corinthians 14:13). St. Paul desires to subject the exercise of the gift to the condition of the presence of such an interpreter (1Corinthians 14:5; 1Corinthians 14:27). (2) The free use of the gift makes him who uses it almost as a barbarian or foreigner to those who listen to him. He may utter prayers, or praises, or benedictions, but what he speaks is as the sound of a trumpet blown uncertainly, of flute or lyre played with unskilled hand, almost, we might say, in the words of our own poet, “like sweet bells jangled, out of tune and harsh” (1Corinthians 14:7-9). (3) Those who speak with tongues do well, for the most part, to confine their utterance to the solitude of their own chamber, or to the presence of friends who can share their rapture When they make a more public display of it, it produces results that stand in singular contrast with each other. It is a “sign to them that believe not,” i.e., it startles them, attracts their notice, impresses them with the thought that they stand face to face with a superhuman power. On the other hand, the outside world of listeners, common men, or unbelievers, are likely to look on it as indicating madness (1Corinthians 14:23). If it was not right or expedient to check the utterance of the tongues altogether, St. Paul at least thought it necessary to prescribe rules for its exercise which naturally tended to throw it into the background as compared with prophecy (1Corinthians 14:27-28). The conclusion from the whole chapter is, accordingly, that the “tongues” were not the power of speaking in a language which had not been learnt by the common ways of learning, but the ecstatic utterance of rapturous devotion. As regards the terms which are used to describe the gift, the English reader must be reminded that the word “unknown” is an interpolation which appears for the first time in the version of 1611. Wiclif, Tyndale, Cranmer, and the Rhemish give no adjective, and the Geneva inserts “strange.” It may be noted further that the Greek word for “tongue” had come to be used by Greek writers on Rhetoric for bold, poetic, unusual terms, such as belonged to epic poetry (Aristot. Rhet. iii. 3), not for those which belonged to a foreign language. If they were, as Aristotle calls them, “unknown,” it was because they were used in a startlingly figurative sense, so that men were sometimes puzzled by them (Aristot. Rhet. iii. 10). We have this sense of the old word (glossa) surviving in our glossary, a collection of such terms. It is clear (1) that such an use of the word would be natural in writers trained as St. Paul and St. Luke had been in the language of Greek schools; and (2) that it exactly falls in with the conclusion to which the phenomena of the case leads us, apart from the word.
We turn to the history that follows in this chapter, and we find almost identical phenomena. (1) The work of teaching is not done by the gift of tongues, but by the speech of Peter, and that was delivered either in the Aramaic of Palestine, or, more probably, in the Greek, which was the common medium of intercourse for all the Eastern subjects of the Roman empire. In that speech we find the exercise of the higher gift of prophecy, with precisely the same results as those described by St. Paul as following on the use of that gift. (Comp. Acts 2:37 with 1Corinthians 14:24-25.) (2) The utterances of the disciples are described in words which convey the idea of rapturous praise. They speak the “mighty works,” or better, as in Luke 1:49, the great things of God. Doxologies, benedictions, adoration, in forms that transcended the common level of speech, and rose, like the Magnificat, into the region of poetry: this is what the word suggests to us. In the wild, half dithyrambic hymn of Clement of Alexandria—the earliest extant Christian hymn outside the New Testament—in part, perhaps, in that of Acts 4:24-30, and the Apocalyptic hymns (Revelation 4:8; Revelation 4:11; Revelation 5:13; Revelation 7:10), we have the nearest approach to what then came, in the fiery glow of its first utterance, as with the tongues “of men and of angels,” from the lips of the disciples. (3) We cannot fail to be struck with the parallelism between the cry of the scoffers here, “These men are full of new wine” (Acts 2:13), and the words, “Will they not say that ye are mad?” which St. Paul puts into the mouth of those who heard the “tongues” (1Corinthians 14:23). In both cases there is an intensity of stimulated life, which finds relief in the forms of poetry and in the tones of song, and which to those who listened was as the poet’s frenzy. It is not without significance that St. Paul elsewhere contrasts the “being drunk with wine” with “being filled with the Spirit,” and immediately passes on, as though that were the natural result, to add “speaking to yourselves in psalms and hymns and spiritual songs” (Ephesians 5:18-19). If we find the old Jewish psalms in the first of these three words, and hymns known and remembered in the second, the natural explanation of the adjective specially alluded to in the third is that the “songs” or “odes” are such as were not merely “spiritual” in the later sense of the word, but were the immediate outflow of the Spirit’s working. Every analogy, it will be noticed, by which St. Paul illustrates his meaning in 1Corinthians 13:1; 1Corinthians 14:7-8, implies musical intonation. We have the sounding brass and the tinkling (or clanging) cymbal, the pipe, the harp, the trumpet giving an uncertain sound. It falls in with this view that our Lord Himself compares the new energy of spiritual life which He was about to impart to new wine (Matthew 9:17), and that the same comparison meets us in the Old Testament in the words in which Elihu describes his inspiration (Job 32:19). The accounts of prophecy in its wider sense, as including song and praise, as well as a direct message to the minds and hearts of men, in the life of Saul, present Phenomena that are obviously analogous (1Samuel 10:10-11; 1Samuel 19:20; 1Samuel 19:24). The brief accounts in Acts 10:46, “speaking with tongues and magnifying God,” and Acts 19:6, where tongues are distinguished from prophecy, present nothing that is not in harmony with this explanation.
In the present case, however, there are exceptional phenomena. We cannot honestly interpret St. Luke’s record without assuming either that the disciples spoke in the languages which are named in Acts 2:9-11, or that, speaking in their own Galilean tongue, their words came to the ears of those who listened as spoken in the language with which each was familiar. The first is at once the more natural interpretation of the language used by the historian, and, if we may use such a word of what is in itself supernatural and mysterious, the more conceivable of the two. And it is clear that there was an end to be attained by such an extension of the in this case which could not be attained otherwise. The disciples had been present in Jerusalem at many feasts before, at which they had found themselves, as now, surrounded by pilgrims from many distant lands. Then they had worshipped apart by themselves, with no outward means of fellowship with these strangers, and had poured out their praises and blessings in their own Galilean speech, as each group of those pilgrims had done in theirs. Now they found themselves able to burst through the bounds that had thus divided them, and to claim a fellowship with all true worshippers from whatever lands they came. But there is no evidence that that power was permanent. It came and went with the special outpouring of the Spirit, and lasted only while that lasted in its full intensity. (Comp. Notes on Acts 10:46; Acts 19:6.) There are no traces of its exercise in any narrative of the work of apostles and evangelists. They did their work in countries where Greek was spoken, even where it was not the native speech of the inhabitants, and so would not need that special knowledge. In the history of Acts 14:11, it is at least implied that Paul and Barnabas did not understand the speech of Lycaonia.”
Act 4:31, “And when they had prayed, the place where they had gathered
together was shaken, and they were all filled with the Holy Spirit and began to speak the Word of God with boldness.”
Cambridge Bible for Schools and Colleges
31. the place was shaken] That they might feel at once that the God of all nature, to whom they had appealed (Acts 4:24), was among them. In their immediate need an immediate answer is vouchsafed, and a token with it that their prayer was heard. Cp. Acts 16:26 of the shaking of the prison at Philippi after the prayers of Paul and Silas.
spake the word of God] i.e. wherever they found occasion and opportunity, neglecting the threats of the council, and endowed with the boldness for which they had prayed.”
Act 6:10, “But they were unable to cope with his wisdom and the Spirit by whom he was speaking.”
Ellicott's Commentary for English Readers
(10) They were not able.—Better, had no strength; the verb being somewhat more forcible than that commonly translated “to be able.”To resist the wisdom and the spirit with which he spake.—It is remarkable that Stephen is the first Christian teacher of whom “wisdom” is thus specially predicted. In the Gospels it is ascribed to our Lord (Matthew 13:54; Luke 2:40; Luke 2:52); and we read of “the wisdom of Solomon” (Matthew 12:42). In a writer like St. Luke, it implies something higher even than the “consolation” or “prophecy” from which Barnabas took his name—wider thoughts, a clearer vision of the truth, the development of what had been before latent in hints and parables and dark sayings. The speech that follows in the next chapter, may be accepted as an example, as far as circumstances allowed, of the method and power of his general teaching.”
Act 7:59, “They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!”
Ellicott's Commentary for English Readers
(59) Lord Jesus, receive my spirit.—The words are memorable as an instance of direct prayer addressed, to use the words of Pliny in reporting what he had learned of the worship of Christians, “to Christ as God” (Epist x. 97). Stephen could not think of Him whom he saw at the right hand of God, but as of One sharing the glory of the Father, hearing and answering prayer. And in the prayer itself we trace an echo of words of which Stephen may well have heard. The Son commended His Spirit to the Father (Luke 23:46); the disciple, in his turn, commends his spirit to the Son. The word “God,” in the sentence “calling upon God,” it should be noted, is, as the italics show, an insertion to complete the sense.”
Act 10:38, “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him.”
Cambridge Bible for Schools and Colleges
38. how God anointed Jesus of Nazareth] It seems better to take the name “Jesus of Nazareth” as in apposition with the tidings mentioned in the previous verse, making the connection thus: Ye know the tidings, &c., “even Jesus of Nazareth, how God anointed him,” &c. This is the whole scope of what was preached, that Jesus had lived as a man in Nazareth, but yet had been God’s Anointed, the Messiah, and shewn to be so by the mighty works which He did.
healing all that were oppressed of the devil] This is perhaps mentioned as shewing that the power of Jesus was to be not only over physical but over moral evil likewise, and this alone is mentioned because in the healing of the greater, the power to cure the less evil is implied.
for God was with him] As Nicodemus confessed, “No man can do these miracles that thou doest except God be with him” (John 3:2).”
Rom 1:4, “Who was declared the Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord.”
Ellicott's Commentary for English Readers
(5) With power.—That is, in a transcendent and superhuman manner.
According to the spirit of holiness.—In antithesis to “according to the flesh,” and therefore coming where we should expect “in His divine nature.” And yet there is a difference, the precise shade of which is not easy to define. What are we to understand by the “spirit of holiness”? Are we to regard it as simply convertible with “Holy Spirit”? Not quite. Or are we to look upon it as corresponding to “the flesh,” as “spirit” and “flesh” correspond in man? Again, not quite—or not merely. The spirit of Christ is human, for Christ took upon Him our nature in all its parts. It is human; and yet it is in it more especially that the divinity resides. It is in it that the “Godhead dwells bodily,” and the presence of the Godhead is seen in the peculiar and exceptional “holiness” by which it is characterised. The “spirit,” therefore, or that portion of His being to which St. Paul gives the name, in Christ, is the connecting-link between the human and the divine, and shares alike in both. It is the divine “enshrined” in the human, or the human penetrated and energised by the divine. It is, perhaps, not possible to get beyond metaphorical language such as this. The junction of the human and divine must necessarily evade exact definition, and to carry such definition too far would be to misrepresent the meaning of the Apostle. We may compare with this passage 1Timothy 3:16, “God (rather, Who) was manifest in the flesh, justified in the Spirit:” or St. Peter’s phrase, “Put to death in the flesh. but quickened by the Spirit”—rather, in the spirit, as the seat of that divinity by virtue of which He overcame death—(1Peter 3:18).The particular act in which the Sonship of Christ was most conspicuously ratified and confirmed was His resurrection from the dead. It was ratified by His resurrection, as a manifestation of transcendent and divine power. (Comp. Acts 2:24 et seq.; Acts 17:31; Romans 4:24.)
It should be observed that this antithesis between the human and divine nature in Christ is not here intended to carry with it any disparagement of the former. Rather the Apostle wishes to bring out the completeness and fulness of the dignity of Christ, as exhibited on both its sides. He is at once the Jewish Messiah (and with the Jewish section of the Church at Rome this fact would carry great weight) and the Son of God.
By the resurrection from the dead.—Strictly, by the resurrection of the dead. There is a slight distinction to be observed between the two phrases. It is not “by His resurrection from the dead,” but in an abstract and general sense, “by the resurrection of the dead”—by that resurrection of which Christ was the firstfruits.”
Rom 8:2, “For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.”
Cambridge Bible for Schools and Colleges
2. For the law, &c.] What is this law? We take it to be a phrase by way of paradox, meaning the institute, or procedure, of the Gospel of Grace. Cp. “the law of faith,” Romans 3:27. It is the Divine Rule of Justification, (which alone, as the whole previous reasoning shews, removes “all condemnation,”) and is thus “a law” in the sense of “fixed process.” But also it is here “the law of the Spirit,” because its necessary sequel (indeed we may say its final cause as regards man) is the impartation of the Holy Spirit, (see John 7:39,) of whose influences so much is now to be said. And He is here specially “the Spirit of Life,” because He is the Agent who first leads the soul to believe in the Propitiation (see 1 Peter 1:2), and so to escape sentence of “death;” and who then animates it with the energies of the new life. Lastly, this whole process is “in Christ Jesus,” who is the meritorious Cause of Justification, the Head of the Justified, and the Giver of the Spirit.—The sum of the meaning thus is that the deliverance from doom is by faith in the Justifying Merit of Christ, which faith is attended, as well as produced, by the influences of the Holy Spirit, given through and by Christ.
hath made me free] An aorist in the Gr.; probably referring to the definite past fact of the delivering Work. The phrase thus refers to Justification rather than Sanctification, which is a present process, not a past event.—“Me:”—there is another reading “thee;” but “me” is certainly right. The word is an echo from ch. 7, Cp. Galatians 2:17-21, where the Apostle similarly turns from the plural of general truth to the singular of his own appropriation of it.—“Free:”—i.e. in respect of condemnation—not in respect of influence; which indeed (see next note) would be an alien idea here. He is here summing up the whole previous argument of the Epistle.
the law of sin and death] i.e. the Law, which, as regards man apart from Christ, is invariably linked with sin, as evoking it, and with death, as thus, in the nature of things, calling it down on the sinner. In other words it is the Divine Law, (instanced in that of Moses,) which, as a Covenant, is by its very holiness the sinner’s doom. The word “law” is (though not at first sight) used in the sense of a fixed process in both parts of the verse: the “new covenant” is linked, by the chain of cause and effect, with the Spirit of Life; the “old covenant,” with sin and death.”
Rom 8:9, “However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.”
Ellicott's Commentary for English Readers
(9) Such is not your case—if at least the Spirit of God and of Christ dwells in you, as it should in every Christian.
The Spirit of God . . . the Spirit of Christ.—It is to be observed that these two terms are used as convertible. The Spirit of Christ is indeed the presence of Christ Himself in the soul. (Comp. John 14:16; John 14:18; John 14:20, “I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever. . . . I will not leave you comfortless (orphans): I will come to you. . . . At that day ye shall know that I am in My Father, and ye in Me, and I in you.”)
Dwell in you.—This expression is the complement of the other “to be in the Spirit,” “to be in Christ.” It denotes the closest possible contact and influence of spirit upon spirit. No mysticism, however vivid and intense, can really go beyond this without infringing the bounds of personality, and contradicting the direct testimony of consciousness.”
Rom 8:11, “But if the Spirit of Him who raised Jesus from the dead
dwells in you, He who raised Christ Jesus from the dead will also
give life to your mortal bodies through His Spirit who dwells in you.”
Him that raised up Jesus from the dead; a periphrasis of God the Father. The Son raised himself, John 2:19 10:18; and yet the Father is said here to raise him from the dead: see notes on Romans 1:4.
Quicken your mortal bodies; raise them from a state of mortality, and all the attendants, to a glorious immortal life.
By his Spirit that dwelleth in you: q.d. If you are sanctified by the Spirit, you shall be raised up by the Spirit also, as Christ was. The wicked also shall be raised at the last day. But the righteous shall be raised after a peculiar manner; they shall be raised, as by the almighty power of God, so by virtue of their union with Christ as his members, and by virtue of their relation to the Spirit as his temples. They only shall partake of a resurrection that is desirable and beneficial to them. Therefore it is called emphatically the resurrection of the just, Luke 14:14; and these two are joined together, as belonging one to the other; the children of God, and the children of the resurrection, Luke 20:36.”
Rom 8:14, “For all who are being led by the Spirit of God, these are sons and daughters of God.”
Cambridge Bible for Schools and Colleges
14. For] This word points back to “through the Spirit” in Romans 8:13. That brief reference to the Divine Helper of the soul suggests and brings in the marvellous passage now following, down to Romans 8:27, in which the Holy Spirit’s work is the primary subject throughout.
as many as are led, &c.] The emphasis in this ver. is about equal on each clause; on the condition, (spirituality of will,) and the privilege, (son-ship). Only the spiritual are children of God; and the spiritual are nothing less than children of God.
led] As by their ruling principle. For illustration of the truth here referred to, see John 16:13, and Galatians 5:18; Galatians 5:22-23. The phrase is exactly parallel to “walk after the Spirit.” The Galatian passage is enough to shew that St Paul intends not enthusiastic exaltation, but heart-subjection to the pure rule of God’s will, in thought, word, and work; a subjection on the one hand perfectly voluntary in man, on the other hand perfectly due to the Divine Agent and Teacher.
sons] On this sacred word, as used here, cp. John 1:12-13; 2 Corinthians 6:16-18; Galatians 3:26; Php 2:15; 1 John 3:1-2; 1 John 5:1; 1 John 5:4-5; and below.
14–39. Security of the Justified: the Holy Spirit’s aid given to them: Eternal Glory prepared for them: the Divine purpose leads them thither.”
Rom 8:16, “The Spirit Himself testifies with our
spirit that we are children of God.”
Cambridge Bible for Schools and Colleges
16. The Spirit itself, &c.] The “Spirit of Adoption” is here seen, as it were, at His mysterious work, teaching us to “cry Abba, Father.” He “witnesses” with a witness which concurs with a witness borne by our own “spirit,”—our own consciousness of will and affection. On this “secret of the Lord” (Psalm 25:14) some light is thrown by ch. Romans 5:5. There the Holy Spirit is said to “shed abroad the love of God in our hearts;” i.e., in ways of His own, to assure the believer of the love of the Father for him. Meantime, the human heart thus visited is humbly but clearly conscious that it loves the Father. Thus the family affection of Divine Grace is owned on both sides. The Divine Spirit evermore meets the Christian’s filial love with fresh assurances of the Paternal Love which is the origin of the whole blessed relationship.—The witness of “our spirit” is so met as to be verified by the witness of the Paraclete.
are] The word is slightly emphatic by position in the Gr.
Rom 15:16, “to be a minister of Christ Jesus to the Gentiles, ministering as a priest the Gospel of God, so that my offering of the Gentiles may become
acceptable, sanctified by the Holy Spirit.”
Ellicott's Commentary for English Readers
(16) Minister . . . ministering.—These are two different words in the Greek, but allied in their signification. Both refer originally to the liturgical service of the Temple; the first to the whole of the functions both of the priests and Levites, the second to the special function of the priests in the offering of sacrifice. St. Paul is a “minister of Jesus Christ;” i.e., his sacred office was given to him by Christ; it was Christ who appointed and ordained him to it; and his special duty as a priest of the gospel was to see that the Church of the Gentiles, whom it fell to him to present as a sacrifice to God, should be fit for such a sacrifice, made holy by the indwelling Spirit, and therefore acceptable to Him to whom it was offered.
To the Gentiles.—Strictly, in reference to the Gentiles. The branch, or department of the Christian ministry specially allotted to St. Paul was the evangelisation of the Gentiles.
Ministering the gospel of God.—Serving the gospel of God as a priest stands at the altar in the service of the tabernacle. The offering which the priest is thus to present is the Gentile Church.
The offering up of the Gentiles.—Not “that which the Gentiles offer,” but “the offering which the Gentiles are;” the sacrifice which they themselves form and constitute.
Sanctified by the Holy Ghost.—Rather, consecrated in the Holy Ghost. The sanctifying influence of the Holy Ghost overshadows, as it were, the Church, encloses and embraces it on every side.”
There are many ministers, pastors and preachers who are not sanctified by the Holy Spirit today.
Rom 15:19, “in the power of miracles and wonders, in the power of the Spirit; so that from Jerusalem and all around as far as Illyricum I have fully preached the Gospel of Christ.”
Ellicott's Commentary for English Readers
(19) Through mighty signs and wonders.—Literally, through the might of signs and wonders—i.e., through those extraordinary powers which found their expression in signs and wonders. “Signs and wonders” is the phrase regularly used throughout the New Testament for the Christian miracles: so frequently in the Gospels. (Comp. also 2Corinthians 12:12; 2Thessalonians 2:9; Hebrews 11:4.) The two words are very similar in meaning. They denote the same acts, but they connote different aspects in which those acts may be regarded. The word “signs” tends to bring out the symbolical character of the miracle, the spiritual truth of which it was, as it were, the physical expression. In the word “wonders” stress is laid rather upon its character as a portent, a manifestation of supernatural, divine power. That St. Paul himself claimed miraculous powers is a face that cannot be doubted.
By the power of the Spirit of God.—The two clauses at the beginning of this verse correspond roughly to “by word and deed” at the end of the last. “Signs and wonders” are the manifestation of the effectual working of Christ in “deed.” The “power of the Spirit of God” is exemplified both in “deed” and in “word.”
So that . . .—It is to be noticed that the language of the Apostle becomes more and more definite and concrete, till he ends by describing the geographical extent of his own labours.
Jerusalem.—The Apostle naturally takes this as the terminus à quo, partly because it was at this time the centre and head-quarters of Christianity, and also more especially because it was the extreme point eastwards and southwards of his own public ministry. (His sojourn in “Arabia,” which may include the desert of Sinai, appears to have been of a more private character.)
And round about . . .—In a sort of rough curve, embracing a large portion of Asia Minor, and finally turning towards the starting-point again in Illyricum.
Illyricum.—A Roman province, stretching along the eastern coast of the Adriatic, and forming the northern boundary of Epirus, and the north-western of Macedonia. Whether St. Paul had actually visited Illyricum does not appear from his language in this passage. Illyricum is the terminus ad quem of his journeyings, but it may be inclusive, or it may be exclusive. The description would be sufficiently satisfied if he had approached the outskirts of Illyricum during his journey through Macedonia. That journey must be the one recorded in Acts 20:2. The earlier journey of Acts 16, 17 can be traced clearly from place to place, and did not extend far enough inland, while the vague expression which we find in Acts 20:2, “When he had gone over those parts,” affords ample room for the circuit in question. This would place it at the end of the year 57 A.D.
Fully preached.—Literally, fulfilled. The translation of our version can perhaps hardly be improved, though, at the same time, it seems probable that what is intended is the publication of the gospel to its full geographical extent, and not the subjective sense in the Apostle of his own fulfilment of the duty of preaching the gospel laid upon him.”
Sadly but truly, I have known and heard many preachers including the one who claimed he had preached to more people than Paul, but not one in the power of the Spirit, not at all in the power of signs and wonders. What we need today is not organization or money, but the power of the Spirit.
Rom 15:30, “Now I urge you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me.”
In the conclusion, he commends himself to their prayers. This is usual with him in his other Epistles: see Ephesians 6:18-20 Colossians 4:3 2 Thessalonians 3:1 Hebrews 13:18.
I beseech you, brethren, for the Lord Jesus Christ’s sake: q.d. If not for my sake, yet for his sake, who is most dear to you.
And for the love of the Spirit: q.d. If you love the Spirit of God; or rather, if the grace of love be wrought in you by the Spirit, show it in this thing. This pathetical way of speaking is frequent with this apostle: see Romans 12:1 Philippians 2:1.
That ye strive together with me in your prayers to God for me; that you strive as those that be in an agony; it is a military word: he bespeaks their earnest and importunate prayers in his behalf. Jacob prayed after this manner; so did Elijah, and Epaphras, Colossians 4:12. He prayed himself, and he desired them to join with him, and help him, as Aaron and Hur helped Moses.”
I had experience with a white missionary from South Africa who was a homosexual, not only no love of the Spirit, he had the car and charged individual passengers who brought the Gospel to rural areas.
1Co 6:17, “But the one who joins himself to the Lord is one spirit with Him.”
But he that is joined to the Lord - The true Christian, united by faith to the Lord Jesus; see John 15:1 ff.
Is one spirit - That is, in a sense similar to that in which a man and his wife are one body. It is not to be taken literally; but the sense is, that there is a close and intimate union; they are united in feeling, spirit, intention, disposition. The argument is beautiful. It is, "As the union of souls is more important than that of bodies; as that union is more lasting, dear, and enduring than any union of body with body can be, and as our union with him is with a Spirit pure and holy, it is improper that we should sever that tie, and break that sacred bond, by being joined to a harlot. The union with Christ is more intimate, entire, and pure than that can be between a man and woman; and that union should be regarded as sacred and inviolable." O, if all Christians felt and regarded this as they should, how would they shrink from the connections which they often form on earth! Compare Ephesians 4:4.”
1Co 12:4, “Now there are varieties of gifts, but the same Spirit.”
1 Corinthians 12:4-6. Now there are diversities of gifts — Χαρισματων, gifts of grace, both as to kind and degree; but the same Spirit — Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the Father. And there are differences of administrations — Of offices or functions in the church, wherein those gifts are to be exercised, which are indeed but services, and therefore not fit fuel for pride; but the same Lord — Appoints them all. Christ, who, as King of his church, instituted all these offices, prescribes the manner of executing them all; and calls one person to one kind of ministry, and another to another. And there are diversities of operations — Ενεργηματων, of energies, or effects produced. The word is of a larger extent than either gifts or administrations, the two former words used: but it is the same God who worketh all these effects in all — The persons concerned.”
2Co 7:1, “Therefore, having these promises, beloved, let's cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.”
Cambridge Bible for Schools and Colleges
Ch. 2 Corinthians 7:1. Having therefore these promises] Literally, promises such as these (soche promeses, Tyndale and Cranmer), i.e. those that have just been mentioned.
let us cleanse ourselves from all filthiness] Rather, defilement (see last note but two), sin taking the place of ‘the unclean thing’ under the law. For what is meant by defilement in the case of a Christian, see Matthew 15:18-20; Mark 7:20-23, where, however, the word translated ‘defile’ means to make common, i.e. to reduce to the same condition as the rest of mankind. Here it is the stain of sin which is the predominant idea.
of the flesh and spirit] i.e. inward as well as outward. See 1 Samuel 16:7; Matthew 12:34-35. The outward defilement is caused by sins of the flesh, or bodily part of man, the inward by those of the spirit, such as pride, unbelief, and the like.
perfecting holiness in the fear of God] Perfection, and nothing less, is to be the aim of the Christian. Cf. Matthew 5:48; Romans 12:2; Colossians 1:22; Colossians 1:28; Colossians 4:12. With this view he is to cleanse himself daily by sincere repentance from every defilement of sin, and to watch that he offend not in like kind again. Cf. also 1 Thessalonians 4:3; 1 Peter 3:15. The fear of offending God (cf. ch. 2 Corinthians 5:11) is a very necessary element in the process of sanctification. “We cannot do without awe: there is no depth of character without it. Tender motives are not enough to restrain from sin.” Robertson.”
Gal 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”
Eph 6:17, “And take the helmet of salvation and the sword of the Spirit, which is the Word of God.”
Take the helmet of salvation: salvation, for the hope of salvation, 1 Thessalonians 5:8. This follows faith, and is of kin to it. Soldiers dare not fight without their helmet: despair, to which the devil tempts us, makes us quit our combat; whereas hope of salvation makes us lift up our heads in the midst of temptations and afflictions. This likewise alludes to Isaiah 59:17.
The sword of the Spirit; either the spiritual sword, the war being spiritual, and the enemy spiritual, or rather the sword which the Spirit of God furnisheth us with, and makes effectual in our hands.
Which is the word of God; the doctrine of God in the Scripture, called a two-edged sword, Revelation 1:16 2:12; which enters into the soul, and divides between the most inward affections, Hebrews 4:12, and cuts the sinews of the strongest temptations, Matthew 4:4,7,10; and conquers the devil, while it rescues sinners from under his power. This relates to Isaiah 49:2.”
1Th 5:19, “Do not quench the Spirit.”
Ellicott's Commentary for English Readers
(19) Quench not the Spirit.—The mention of prayer and thanksgiving (eucharistia), by which public as well as private worship is intended, leads St. Paul on to the mention of other parts of the service. The gloom and depression to which an antidote is administered in 1Thessalonians 5:16-18 had been such as almost to extinguish that fire of enthusiasm which ought to have burst out in prayers, praises, thanksgivings, and “prophecies.” The “Spirit” here must not be taken too sharply to mean the Person of the Holy Ghost: the Person of the Holy Ghost maybe grieved (Ephesians 4:30), expelled (Psalm 51:11), neglected (1Timothy 4:14), but (though His working on the individual may be stopped) He can never be extinguished. The word here again (as in 1Thessalonians 1:5) is in that intermediate sense which expresses the effect of the Holy Ghost’s personal working upon our spirits. He kindles in us a fire (Matthew 3:11), that is, a consuming ardour and enthusiasm, of love to God and man; which ardour may be damped, quenched, by not giving it free air and play. Gloom (1Thessalonians 5:16), neglect of prayer (1Thessalonians 5:17) which is the very feeding of the flame, discontentment with the answer which God chooses to give to prayer (1Thessalonians 5:18), will in the end reduce us to the condition in which we were before we were confirmed (Romans 8:9). Comp. Ecce Homo, p. 257 (3rd ed.):—“The Apostles in like manner became sensible that their inspiration was liable to intermissions. They regard it as possible to grieve the Divinity who resided within them, and ever. to quench His influence. But neither they nor Christ even for a moment suppose that, if He should take His flight, it is possible to do without Him . . . Christianity is an enthusiasm, or it is nothing.”
Heb 4:12, “For the Word of God is living and active, and sharper than any two-edged sword, even
penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.”
Hebrews 4:12. Ζῶν γὰρ, for quick, lively) The efficacy of the word of GOD and the omniscience of GOD Himself is described as saving to those in the case of whom the word of GOD is mixed with faith on their part [Hebrews 4:2], but as terrible to those who are obstinate: comp. 2 Corinthians 2:15.—ὁ λόγος τοῦ Θεοῦ) the word of God that is preached, Hebrews 4:2, and which is the Gospel-word, ib., and is joined with threatening, Hebrews 4:3. For Christ, the hypostatic Word, is not said to be a sword, hut to have a sword (comp. Joshua 5:13, to which passage this passage, relating to Joshua, Hebrews 4:8, seems also to refer); nor is He called κριτικὸς, judicial, but κριτὴς, the Judge. The appellation of Sword, given to God, Deuteronomy 33:29, is suitable to the song, not to the ordinary style of epistolary writing.—τομώτερος) more cutting, sharper.—διικνούμενος ἄχρι μερισμοῦ, piercing even to the dividing) Its parallel presently, κριτικὸς, judicial, judging, discerning.—ψυχῆς τε καὶ πνεύματος, of soul and spirit) Hence it is evident that soul and spirit are not synonymous, but the spirit is in the soul. Man, contemplated according to his nature, consists of soul and body, Matthew 10:28 : but when he has in him the working of GOD’S word, he consists of spirit, soul, and body. The inmost parts, and the recesses in the spirit, soul, and body of man, are called by Synecdoche[27] ἁρμοὶ καὶ μυελοὶ, joints and marrow (marrows). Moses forms the soul, Christ the spirit, 2 Corinthians 3:6. The soul attracts (draws with it) the body, the spirit both, 1 Thessalonians 5:23. The spirit is divided from the soul by the efficacy of the word of GOD, when the former is claimed for GOD; the latter is left to itself, in so far as it either does not attain to, or does not follow the spirit. And as the joints are not only divided from the marrow, but the joints and marrow respectively are divided into their own parts: nor are the intentions only distinguished from the thoughts, but the intentions themselves, as well as the thoughts themselves, are discerned [decided upon]: so, not only is the soul divided from the spirit, but as it were a part of the spirit is divided from part of the spirit, a part of the soul from part of the soul: Luke 2:35. Flesh and spirit are also separated: 1 Peter 4:6, note.—ἐνθυμήσεων καὶ ἐννοιῶν, of the intentions and thoughts) He comes from the greater parts as soul and spirit, and from the less as joints and marrow, to the faculties of the mind. Ἐνθύμησις, intention, involves feeling; there follows by gradation ἔννοια, thought, which expresses something simpler, previously existing and internal. Both nourish and foster either good or evil. Θυμὸς, from θύω, ὁρμῶ· νόος from νέω, κινοῦμαι.
[27] A part for the whole. Append.—ED.”
Jas 2:26, “For just as the body without the spirit is dead, so also faith without works is dead.”
1Jo 4:3, “and every spirit that does not confess
Jesus is not from God; this is the spirit of the antichrist, which you have heard is coming, and now it is already in the world.
Verse 3. - Every spirit (not so much the personal teacher as the principle or tendency of the doctrine) which confesseth not Jesus. This is the true reading, the words Ξριστὸν ἐν σαρκὶ ἐληλυθότα being a spurious addition from verse 1. As so often, St. John states the case both negatively and positively for emphasis. There is an ancient variant reading of much interest, probably of Latin origin, which can be traced back to the second century, being known to Tertullian and Iranaeus. For μὴ ὁμολογεῖ τὸν Ἰησοῦν it gives λύει τὸν Ἰησοῦν, solvit Jesum. This corruption of the text was evidently aimed at those who distinguished the man Jesus from the Divine Christ, and thus "dissolved" his Personality. The Greek manuscripts are quite unanimous against the reading. Is not of God; and therefore is of the evil one (see on 1 John 3:10). These professedly Christian teachers are ever among the most dangerous who treat the Divinity of Jesus Christ as more or less of an open question, or as a matter of indifference. Τὸ τοῦ ἀντιχρίστου probably means "the spirit of antichrist," understanding πνεῦμα from the preceding clause rather than (quite vaguely) "the characteristic of antichrist" (see on 1 John 2:18, to which passage, however, ἀκηκόατε does not refer, (but to Christian teaching in general). And now it is in the world already. This is an independent statement; St. John does not say that they had heard this previously. 1 John 4:3”
1Jo 5:6, “This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. It is the Spirit who testifies, because the Spirit is the truth.”
Verses 6-12. - The section takes a new turn; the test of the Christian life furnished by the witness of the life itself. This witness is that of the Spirit (verse 6), identical with that of God (verse 9), and possessed by every believer (verse 10). Few passages of Scripture have produced such a mass of widely divergent interpretation. Verse 6. - This (Son of God) is he who came by water and blood, Jesus Christ. This may be regarded as one of the main propositions of the Epistle - that the eternal Son of God is identical with the historic Person, Jesus. Of the water and the blood widely differing interpretations have been given. It would be tedious and unprofitable to enumerate them. Our estimate of John 19:34, "the most perplexing incident in the Gospel," will probably influence our interpretation of this "the most perplexing passage in the Epistle." Not that we have here any direct reference to the piercing of Christ's side, and its results. Yet both passages teach similar spiritual truths, viz. the ideas which underlie the two sacraments, and teach them by reference to facts in the life and death of Jesus Christ. But the facts are not the same in each case. It is difficult to believe that this passage contains any definite and immediate allusion to John 19:34. Why in that case the marked change of order, "water and blood" instead of "blood and water"? And if it be thought that this is explained by saying that the one is "the ideal, mystical, sacramental, subjective order," the ether "the historical and objective order," and that "the first is appropriately adopted in the Epistle, the second in the Gospel," we are not at the end of our difficulties. If St. John is here referring to the effusions from Christ's dead body, what can be the meaning of "not in water only, but in water and blood"? It was the water, not the blood, that was specially astonishing. And "in" in this case seems a strange expression to use. We should have expected rather, "not shedding blood only, but blood and water." Moreover, how can blood and water flowing from the Lord's body be spoken of his "coming through water and blood"? The simplest interpretation is that which refers ὕδωρ to the baptism of water to which he himself submitted, and which he enjoined upon his disciples, and αῖμα to the baptism of blood to which he himself submitted, and which raised the baptism of water from a sign into a sacrament. John came baptizing in water only ἐν ὕδατι βαπτίζων (John 1:31, 33). Jesus came baptizing in water and blood, i.e., in water which washed away sin through the efficacy of his blood. This interpretation explains the marked change of preposition. Jesus effected his work through the baptisms of water and blood; and it is by baptism in these elements that he comes to his followers. Moreover, this interpretation harmonizes with the polemical purpose of the Epistle, viz. to confute the errors of Cerinthus. Cerinthus taught that the Divine Logos or Christ descended upon Jesus at the baptism, and departed again when Jesus was arrested; so that a mere man was born of Mary, and a mere man suffered on the cross. St. John assures us that there was no such severance. The Divine Son Jesus Christ came not by water only at his baptism, but by blood also at his death. Besides these two abiding witnesses, there is yet a third still more convincing. And there is the Spirit that beareth witness (to the Divinity of Christ); because the Spirit is the truth. There can be no higher testimony than that of the truth itself (John 14:17; John 15:26; John 16:13). It is surprising that any one should propose to translate, "The Spirit is that which is witnessing that the Spirit is the truth." What has this to do with the context? 1 John 5:6”
1Jo 5:8, “the Spirit and the water and the blood; and the three are in agreement.”
Cambridge Bible for Schools and Colleges
8. And there are three that bear witness in earth] These words also are part of the spurious insertion. The true text of 1 John 5:7-8 runs: For those who bear witness are three, the Spirit, and the water, and the blood; and the three agree in one. S. John says ‘those who bear witness’, not simply ‘the witnesses’: they are not merely witnesses who might be called, or who have once been called, but who are perpetually delivering their testimony. The masculine (οἱ μαρτυροῦντες) is evidence of the personality of the Spirit. The Apostle is answering the misgivings of those who fancied that when he, the last of the Apostles, was taken from them, the Church would possess only second-hand evidence, and a tradition ever growing fainter, as to the Person and Mission of the Christ. ‘Nay’, says he, ‘evidence at first-hand is ever present, and each believer has it in himself’ (1 John 5:10). Comp. John 15:26.
are three] It is very doubtful whether the Trinity is even remotely symbolized. Perhaps S. John wishes to give the full, complement of evidence recognized by law (Matthew 18:16; 2 Corinthians 13:1; Deuteronomy 19:15; comp. John 8:17).
the water, and the blood] These of course have the same meaning as before; Christ’s Baptism and Death. “The real value of our Lord’s baptism and His death may be estimated by supposing that neither had taken place, and that our Lord had appeared on His mission without openly professing His mission from God in submitting to the baptism of John; or that He had died quietly, as other men die” (Jelf).
agree in one] Literally, are (united) into the one; or, are for the one object of establishing this truth. This may mean either that they are joined so as to become one witness, or that they co-operate in producing one result. “The trinity of witnesses furnish one testimony”. ‘To be one (ἓν εἶναι) occurs John 10:30; John 17:11; John 17:21-22; and (εἶς ἐστε) 1 Corinthians 3:23 : ‘into one’ (εἰς ἔν) occurs John 11:52; John 17:23 : but ‘to be into one’ or ‘to be into the one’ occurs nowhere else in N. T. ‘The one’ here has been made into an argument for the genuineness of 1 John 5:7. It is said that ‘the one’ plainly implies that ‘one’ has preceded. But this lands us in absurdity by making ‘one’ in 1 John 5:8 mean the same as ‘one’ in 1 John 5:7. ‘One’ in 1 John 5:7 means ‘one Substance’, the ‘Unity in Trinity’. But what sense can ‘The spirit, the water, and the blood agree m the Unity in Trinity’ yield?”
Rev 14:13, “And I heard a voice from Heaven, saying, “Write: ‘Blessed are the dead who die in the Lord
from now on!'” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them.”
Cambridge Bible for Schools and Colleges
Blessing on the Faithful Dead, and the Harvest and the Vintage of the Earth, Revelation 14:13-2013. Write] See on Revelation 10:4.
Blessed are the dead &c.] Two questions arise as to this verse, though its touching associations make us unwilling to raise questions about it. What is its relevance here? and why are the holy dead blessed “from henceforth”?—i.e. probably, from the time foreshadowed by the last part of the vision. The answer to both probably is, that in those days a holy death will be the only escape from persecution and temptation, which “if it were possible should seduce even the Elect.” Not only “for the Elect’s sake the days shall be shortened,” but even before they end, one and another of the Elect will be delivered from them. Even now it is a matter of thanksgiving when a Christian is delivered by death “from the miseries of this wretched world, from the body of death, and from all temptation,” and much more then, when temptation is so much sorer that no Saint can dare wish to abide in the flesh.—This seems better than supposing that the special blessedness of the dead of those days consists only in the interval being shorter before their “perfect consummation and bliss.”
that they may rest] The construction probably is, “who die that they may rest”—the sense is, “Yea, they are indeed blessed, for the result, and the providential end, of their dying is, to bring them to rest.”
Rev 21:10, “And he carried me away in the Spirit to a great and high mountain, and showed me the Holy City, Jerusalem, coming down out of Heaven from God.”
Gill's Exposition of the Entire Bible
And he carried me away in the Spirit,.... John was in an ecstasy, as in Revelation 1:10 and in the thoughts and apprehensions of his mind and spirit, it seemed to him as if he was carried away from one place to another; for this was not a corporeal sight, nor were any of the visions he had, but what was represented to his mind or spirit; it being with him as it was with the Apostle Paul when he was caught up to the third heaven, who knew not whether he was in the body or out of the body. The Ethiopic version renders it, "the Spirit brought me"; not the evil spirit Satan, who took up our Lord corporeally, and carried him to an exceeding high mountain, and showed him all the kingdoms of this world, and their glory, Matthew 4:8 but either a good angel, or the Spirit of God:
to a great and high mountain; to such an one was Ezekiel brought in the visions of God, when the frame of a city and temple was shown him, with their dimensions, Ezekiel 40:2 as here a city is shown to John, with its wall, gates, foundations, and their measures: and he was brought to such a place, partly that he might have the more plain and full view of it; and partly to suggest unto him, that now the church of Christ was established upon the top of the mountains, and exalted above the hills, and was a city on a hill, which could not be hid, Isaiah 2:2.
… Revelation 21:2 here a "great one", not only because of its prodigious large dimensions, Revelation 21:16 but because of the number of its inhabitants, being such as no man can number; and because it is the residence of the great King, the tabernacle of God will be in it; though this epithet is left out in the Alexandrian copy, and in the Vulgate Latin and all the Oriental versions: "the holy Jerusalem"; called "the new Jerusalem", Revelation 21:2 here "holy", in allusion to the city of Jerusalem, which was called the holy city, Matthew 4:5 on account of the temple in it, the place of divine worship; but here this city is so called, because it is the residence of the holy God, Father, Son, and Spirit, inhabited only by holy men, made perfectly so, and encompassed by holy angels.
Descending out of heaven from God; See Gill on Revelation 21:2.”
CONCLUSION
It is much easier to know about the body because it is visible and touchable. It is not easy to know the difference between soul and spirit because they are abstract. However, if you know AND review the following theoretical framework may help:
Dr. Constable's Expository Notes
“Verse 23 Peace in the assembly was very important to Paul. The "spirit" is the part of us that enables us to communicate with God. The "soul" makes us conscious of ourselves. The "body" is the physical part that expresses the inner person. These are not the only elements that constitute humanity (cf. heart, mind, conscience, etc.), but they are the ones Paul chose here. "It is precarious to try to construct a tripartite doctrine of human nature on the juxtaposition of the three nouns, pneuma, psyche and soma. . . . The distinction between the bodily and spiritual aspects of human nature is easily made, but to make a comparable distinction between ’spirit’ and ’soul’ is forced." [Note: Bruce, p. 130.]”
1 Thessalonians 5:23 says the human soul is not only real but distinct from the body and the spirit: "Now may the God of peace himself sanctify you completely; and may your whole spirit, soul and body be preserved blameless at the coming of our Lord Jesus Christ."
Rev 21:1-5, “Then I saw a New Heaven and a New Earth; for the
first heaven and the first earth passed away, and there is no longer any sea. And I saw the Holy City, New Jerusalem, coming down out of
Heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among the people, and He will dwell among them, and they shall be His people, and God Himself will be among them,” and He will wipe away
every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things
have passed away.” And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.”
Rev 21:10-23, “So he took me in the Spirit to a great, high mountain, and he showed me the Holy City, Jerusalem, descending out of Heaven from God.
It shone with the glory of God and sparkled like a precious stone—like jasper as clear as crystal. The city wall was broad and high, with twelve gates guarded by twelve angels. And the names of the twelve tribes of Israel were written on the gates. There were three gates on each side—east, north, south, and west. The wall of the city had twelve foundation stones, and on them were written the names of the twelve apostles of the Lamb. The angel who talked to me held in his hand a gold measuring stick to measure the city, its gates, and its wall. When he measured it, he found it was a square, as wide as it was long. In fact, its length and width and height were each 1,400 miles. Then he measured the walls and found them to be 216 feet thick (according to the human standard used by the angel).
The wall was made of jasper, and the city was pure gold, as clear as glass. The wall of the city was built on foundation stones inlaid with twelve precious stones: the first was jasper, the second sapphire, the third agate, the fourth emerald, the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. The twelve gates were made of pearls—each gate from a single pearl! And the main street was pure gold, as clear as glass. I saw no temple in the City, for the Lord God Almighty and the Lamb are its temple. And the City has no need of sun or moon, for the glory of God illuminates the city, and the Lamb is its light.” The Lord Jesus said before He was taken up to Heaven,
Jhn 14:2-3, “In My Father’s home are many mansions; if that were not so, I would have told you, because I am going there to prepare a place for you. And if I go and prepare a place for you, I am coming again
and will take you to Myself, so that where I am, there you also will be.”
The Holy City, New Jerusalem is already finished. It is as written and as Apostle John saw in the Revelation. The Holy City is the Capital of the Kingdom of Heaven. As the Scripture says,
1Co 2:9, “but just as it is written:
“THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND WHICH HAVE NOT ENTERED THE HUMAN HEART, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM.”
The Holy City, New Jerusalem, “a square, as wide as it was long. In fact, its length and width and height were each 1,400 miles”-- is not absurd, it is God’s masterpiece prepared for those who love Him for eternity.
The scientists today know practically nothing about the old heavens (the Universe) and very little about our present earth (old earth). I believe the Lord God who created our present heavens and earth also created the Holy City, New Jerusalem, “descending out of Heaven from God”, as they are written, “these words are faithful and true.”
You can be a citizen of Heaven by repentance of your sins and have faith in the Redemption of Jesus, our Lord and live with God in the Holy City for eternity.
WILLIE WONG THOUGHT
WILLIE WONG
JUNE 17, 2025
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They were not “immigration raids” in Los Angeles, they were and they are ”unlawful migration raids.” You see there are evil forces conspiring to destroy America from within. Some are flying Mexican flags. It may be good idea not to imprison protesters but deport them to Mexico! California governor and Los Angeles mayor are on the wrong side of history. I have lived through two most horrible Los Angeles black riots. Unlawful migrants are not immigrants. It is mentally retarded who cannot distinguish between an immigrant and unlawful migrant. Children born to illegal aliens although in America are not American citizens. Latino, Mexican, Black illegal aliens must be deported without further delay. Protesters and labor unions are not patriotic Americans. Enforecement of the law is neither repression nor authoritarianism. Unlawful migrants are criminals who do not have any right, do not deserve any humanitarian aid. The only right is to deport 45 million illegal aliens already in America right away. To hire or hide illegal aliens are felony. Most of them are on welfare; their names and addresses can be checked on the Welfare Department.There is no hope for the world because what should be done is not done:
1.For all war crimes and terrorist acts, Putin failed to annihilate Ukraine and execute its nincompoop and left Ukraine desolate and never be rebuilt. NATO & EU be aslo abolished.
2.The chiefs of UN & WHO and all high-paid officials must be replaced, be reformed in a year.
3.Terrorists Hamas, Hezbollah and Houthis must be destroyed FOR GOOD.
4.The nuclear facilities of Iran must be demolished for good. Do not give a breathing space. Aim at total annihilation so that Iran cannot retaliate.
5.Palestinians must be evacuated from Jewish lands and resettle in Arab lands to build a Palestinian state and make living on their own.
6. Undeveloped nations and peoples who do nothing to help themselves must be left to gut and rot.
7.The USA must give up its empire, world domination.
World media portrays Palestinians as victims in struggle. The world believes in a lie! The truth is the fact Palestinians were Arabs who surreptitiously moved into Palestine without pay during the British colonial rule. They bred like rabbits and occupied the Jewish lands. The Palestinian authority is not a state, and misleads the Palestinians to a path of destruction. Palestinians are irrational, bad, irresponsible, unmotivated and useless people. They would rather be classified as refugees so that they can get everything free through international aid, they would not go to Arab lands to build its own Palestinian state and make a life of their own.
Any country who shares destiny with corrupt countries will certainly come to RUIN!!!
https://theexchange.africa/countries/most-corrupt-countries-africa/
https://historycollection.com/ten-corrupt-african-dictators-modern-history/
https://tradingeconomics.com/country-list/corruption-rank?continent=africa
https://tradingeconomics.com/country-list/corruption-index
https://www.vanguardngr.com/2024/07/10-most-corrupt-countries-in-africa-in-2024/
bscholarly.com/most-corrupt-countries-in-africa/
talkafricana.com/top-20-most-and-least-corrupt-countries-in-africa-2025/
If terrorists Hamas, Hezbollah and Houthis are destroyed, and Palestinians expatriated and resettled in Arab lands, the conflict of Palestine and Israel will be no more. If Iran nuclear facilities are destroyed, Iran will be no more threat to the world. If the Ukrainian nincompoop is executed for his war crime, corruption and abuse of power, the Ukraine and Russia conflict will be gone. If the traitorous leaders of People Progressive Party are executed, Taiwan will reunify with China at once.
What the heck, won’t it wonderful if all nations and peoples seek peace and justice? The Bible gives one reason why not, 1Jo 5:19, “We know that we are of God, and that the whole world lies
in the power of the evil one.”
Evil is like fire will destroy the nation and peoples. When preferential treatment is given to a certain race, all races suffer discrimination. Rejection of unqualified and undisciplined black employees and discharge because poor performance are not racial discrimination. Affirmative Action is illegal and unconstitutional, it must be completely eliminated. Diversify has gone too far, it must be abandoned. Harvard is the richest university in the world; universities are not for education, they are for money and ideology. Student loans cannot default or be forgiven, they must get jobs to pay back. Universities can have academic freedom, and freedom of speech but no federal funding. There are too many parasites who live on government funds; no subsidy of any business or contracts. Illegal aliens are unlawful criminals, they have no civil right, human right and do not deserve humanitarian aid. They cannot be on welfare. They deserve only to be deported without payment. All races must compete on an equal footing. How is there any hope for the ugliest, darkest, laziest and useless people who only eat and drink and produce many children they cannot support? Why EU and NATO support the evil and corrupt Ukraine nincompoop and prolong the war? America aids support evil.
1Jo 2:17-18, “The world is passing away and also its lusts; but the one who does the will of God continues to live forever. Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour.”
I agree with Arnold J. Toynbee who said, “ Civilizations die from suicide, not by murder.”
“As an American by nationality” I have to do my best to warn my fellow Americans:
1. America is committing suicide by failing to deport 45 million illegal aliens already residing in America, most of them are on welfare; failing to deter and prevent hordes of unlawful migrants to enter the United States. America needs to punish Mexico who is the conduit for illegal migrants to enter America. Unlawful migrants are criminals who do not have any right, civil or humanitarian.
2. America is committing suicide WITH large budget deficits of 1.9 trillion (2025) and national debt of 36.2 trillion (2025). Wealth and power are in the hands of leaders and politicians, the two parties, courts, the military, bureaucrats, and vested interests. Watch out the global demonstrators who oppose federal cuts, but endorse debt and deficits, waste and fraud in the government.
3. America is committing suicide by media promoting the wrong cultural values, lewdness, violence and unwholesome behavior; over representing and over employing blacks. Jobs must be earned, they cannot be given. If a journalist by accident received classified information, he should not and would not publish it because he/she is patriotic. If classified information is published, the journalist is a traitor.
4. America is committing suicide by not making the American English the only official language in America.
5. America is committing suicide by unnecessarily making Russia and China enemies and rivals.
6. America is committing suicide by failing to disregard pathetic EU (including Britain, Australia, Canada); dismiss NATO & QUAD; and discard Ukraine, Phillippines, Türkiye, Japan, South Korea, South Africa and Taiwan.
7. America is committing suicide by being an empire to dominate the world instead of seeking a just and lasting peace for the world as President Richard Nixon did.
8. America is committing suicide by letting the U.S. Health Care the most costly in the world, by letting doctors, dentists, hospital owners, drug and insurance companies, hospital and medical suppliers to defraud and overcharge patients with indemnity.
9. America is committing suicide by having a diet which produces an increasing large population of overweight people.
10. IRS can cut its employees 2/3 by simple change of policy and procedure. Henceforth, there will be no deductions, exemptions, expenses, number of dependents for individual taxpayers or business corporations. They will not have to pay for CPA or tax consultant.
$50,000 income and Under $50,000 is tax free.
$60,000 to $1 million pay 5%.
$1 million $100,000 to $10 million pay 10%.
$10 million $100,000 to $20 million pay 20%.
$20 million $100,000 to $40 million pay 40%.
$40 million $100,000 to $50 million pay 50%.
$50 million $100,000 to $1 billion pay 80%.
$1 billion $100,000 and above pay 90%.
11. America is committing suicide by using tariffs as weapons.
12. It is in the self-interest of America to help Israel to destroy terrorists Hamas, Hezbollah, and Houthis. All Palestinians must be evacuated from Gaza, etc. the Jewish land and relocate permanently in Arab lands to build their Palestinian state. The aim of Israel is not to defeat Hamas, but to destroy Hamas, Hezbollah, and Houthis. Hamas should never be allowed to return to Gaza; all Palestinians must be instructed by Palestinian Authority, UN, WHO, ALL ARAB-ISLAMIC-BLACK nations to evacuate from Jewish land and settle in Arab lands to build their Palestinian state.
If China space program can create space vehicles loaded with nuclear weapons, on earth by a press of button, can target and annihilate any hostile nations and peoples in less than half an hour -- then China is free indeed -- no nation can threaten China anymore. Then China can deal with corruption, organized crime, abuse of power, fraud, fake news, and dirty toilets effectively. There are dark and evil forces inside China who want to destroy China. They are the organized criminals who must be executed. China must beware of all foreign countries who pay lip service to “one China” policy, actually they are coy about seeking “financial support” from China on everything so that their leaders can practice “official corruption”; and their peoples can sing and dance, play games and golf, eat and drink beer, enjoy sex and produce many children they cannot support. Any nation who shares destiny with these useless countries will come to ruin!!!
“As a Chinese by race”, I am doing my best in sincerity to suggest strategy to the land of my ancestors:
1. China’s modernization can succeed by demanding manufacturers to produce only quality products; by protecting the environment and by increasing the standard of living for the people including people on wheel chair. China construction machinery is a good example of China’s modernization. The stupidity is to program robots to engage in fighting like boxing.
2. China’s modernization can succeed by stopping all foreign aid to help the China’s poor first, by reducing debt and deficits to do the following strategic projects:
3. China needs to use AI in all technologies including manufacturing, industry, transportation, navigation, logistics, agriculture, and modernizing toilet facilities.
4. China needs to train 5 million doctors, dentists, nurses, teachers, professors, scientists, and technicians in the next 5 years.
5. China needs to eliminate corruption, organized crime, harmful fake news, counterfeit money, fraud by execution of the culprits.
6. China needs to repair the Great Wall, conquer the deserts, dust storms, natural and man-made disasters.
7. Chinese TV and movies need to promote cultural values, morality, responsibility and integrity.
8. China's troops should never be sent under UN's peace-keeping force to countries habitually having conflicts and civil wars --to die for nothing.
9. Talking is useless: China needs to liberate Taiwan now by force, and execute traitorous leaders of People’s Progressive Party in public.
10. China needs to rebuild Yuan Ming Garden which was burned down and looted by the allied 8-nation troops. They must pay compensation through diplomacy now or by military force later.
11. Pay for all costs and reward financially women who give births.
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