The Love Of God

Gill's Exposition of the Entire Bible

to love the Lord thy God with all thine heart, and with all thy soul; which, though the duty of every man, is performed by none but those that have the grace of God; there is no love to God in the heart before this inward and spiritual circumcision of it: it is a fruit of the Spirit in conversion when the affections are taken off of other things, and set on Christ; when a man sees his sin and his Saviour, and the one is odious, and the other precious; when the blessings of grace are applied, and the love of God is shed abroad in the heart, which cause love to God and Christ again:

that thou mayest live; spiritually and eternally; for there is no spiritual life in the soul till the heart is circumcised, or, in other words, regenerated and renewed; then it is quickened; then a man lives a life of faith on Christ, of holiness from him, communion with him, and has both an open right unto, and meetness for, eternal life.

Gill's Exposition of the Entire Bible

which Moses the servant of the Lord charged you; in the name of the Lord, to keep and observe:

to love the Lord your God; of which keeping the commands of God is an evidence, and which is the true principle and motive of hearty, sincere, and cheerful obedience to them:

and to walk in all his ways; which he has prescribed, all his ways of worship, paths of duty, faith, truth, holiness, and righteousness:

and to keep his commandments; whether moral, ceremonial, or judicial: whether of natural and moral obligation, or of positive institution:

and to cleave unto him; and not depart from his ways, worship, word, and ordinances:

and to serve him with all your heart, and with all your soul: in the most strict and affectionate manner. This advice Joshua thought proper to give them, and inculcate into them, now they were about to leave their brethren, and go on the other side Jordan; where they would be at a distance from the tabernacle, altar, and service of God, and might be under temptation to relinquish it, and set up another form of worship elsewhere.

Gill's Exposition of the Entire Bible

which delighted in thee, to set thee on the throne of Israel; loved him with a love of complacency and delight, was Jedidiah, as he called him, beloved of the Lord, and therefore he chose him and preferred him to be king before his elder brother:

because the Lord loved Israel for ever; to establish them as a kingdom for ever as they were, so long as obedient to him; see 2 Chronicles 9:8,

therefore made he thee king, to do judgment and justice; not merely for the sake of honour and glory, much less to indulge to pleasure and luxury, and still less to oppression and tyranny; but to administer justice and judgment to the people, which is the principal end of government; see Psalm 72:1.

Gill's Exposition of the Entire Bible

the great and terrible God; who is to be feared, and had in reverence of all his creatures, because of his greatness and glory, being God over all, blessed for ever, and his name holy and reverend:

that keepeth covenant and mercy for them that love him, and observe his commandments; who keep them from a principle of love to him; to those he has made gracious promises in his covenant, which he truly and faithfully performs; and the consideration of these perfections in God animates and encourages good men in prayer to him.

Barnes' Notes on the Bible

He preserveth the souls of his saints - The lives of his saints, or his holy ones. That is, he guards them from danger, and watches over them with a careful eye. See Psalm 3:8; Psalm 37:39.

He delivereth them out of the hand of the wicked - That is, he often does this; they may expect that he will do it. He does not, indeed, always deliver them from the temporal calamities which wicked people bring upon them - for they are not unfrequently persecuted and wronged; but ultimately he will deliver them altogether from the power of the wicked. In heaven none of the machinations of wicked people can reach them. At the same time it is also true that God often interposes in behalf of his people, and delivers them as such from the designs of the wicked: that is, he delivers them because they are righteous, or because they are his friends. Compare the notes at Daniel 3:16-17, notes at Daniel 3:24-25; notes at Daniel 6:18-23.

Gill's Exposition of the Entire Bible

we will not ride upon horses; to seek for help elsewhere; or go to Egypt for them, as they had done; or put their trust in them for safety, in a time of war; or think to make their escape by them when in danger; see Psalm 20:8;

neither will we say any more to the work of our hands, ye are our gods; that is, say so to, or concerning, their idols, which were made by their hands, or by their orders, as they had formerly done to the golden calf in the wilderness, and to the calves at Dan and Bethel; see Exodus 32:4; now, by all these expressions is meant, that they would determine not to put any confidence in any creature, or in any creature performance; that they would not trust in their own merits, but in the mercy of God through Christ for the of their sins; nor in any works of righteousness for their justification before God, and acceptance with him; nor expect salvation in any other way than by the free grace of God, and his abundant mercy in Christ:

for in thee the fatherless findeth mercy; and in thee only; hereby declaring that the Lord was the only Saviour; that there was salvation in Christ, and in no other; and that they would have no other saviour but him; that they would look to the mercy of God proclaimed in him, and communicated from and through him, the mercy seat, and to his mercy alone for eternal life; in whom the most destitute persons, as the fatherless, who are destitute of friends, of help and assistance, of counsel and advice, find favour, kindness, and mercy, even such as are most hopeless and helpless; which is a great encouragement to look to the Lord, to trust in him, and hope in his mercy.

Gill's Exposition of the Entire Bible

and what doth the Lord require of thee but to do justly; or "judgment" (e); to exercise public judgment and justice, as a king, among his subjects; to do private and personal justice between man and man; to hurt no man's person, property, and character; to give to everyone their due, and do as he would desire to be done by; which as it is agreeable to the law of God, so to the light of nature, and what is shown, required, and taught by it:

and to love mercy; not only to show mercy to miserable objects, to persons in distress; to relieve the poor and indigent; to clothe the naked, and feed the hungry; but to delight in such exercises; and which a king especially should do, whose throne is established by mercy, and who is able, and should be munificent; and some Heathen princes, by their liberality, have gained the name of benefactors, "Euergetes", as one of the Ptolemies did; see Luke 22:25; such advice Daniel gave to Nebuchadnezzar, a Heathen prince, as agreeable to the light of nature; see Daniel 4:27;

and to walk humbly with thy God? his Creator and Benefactor, from whom he had his being, and all the blessings of life, and was dependent upon him; and therefore, as a creature, should behave with humility towards his Creator, acknowledging his distance from him, and the obligations he lay under to him; and even though a king, yet his God and Creator was above him, King of kings, and Lord of lords, to whom he owed his crown, sceptre, and kingdom, and was accountable to him for all his administrations: and this "walking humbly" is opposed to "walking in pride", which kings are apt to do; but God can humble them, and bring them low, as Heathen kings have been obliged to own; see Daniel 2:21.

Gill's Exposition of the Entire Bible

he will save; he is as willing to save as he is able; he readily undertook in counsel and covenant to save the chosen ones; he came in the fulness of time to seek and to save that which was lost; he has wrought out salvation for them, and sees that it is applied unto them, and will come again to put them into the full possession of it: he saves them freely, fully, and everlastingly; he saves them from sin, Satan, the law, hell and wrath, and every spiritual enemy; nor has the church of Christ anything to fear from any temporal enemy; the converted Jews will have no reason to fear the Turk that will come against them with a vast army; for Christ, who will be in the midst of them, and at the head of them, will save them from him; to which salvation this passage has chiefly a respect;

he will rejoice over thee with joy; with exceeding great joy, not to be conceived of, or expressed; as a bridegroom rejoiceth over his bride: this will be the time of the open marriage of the Lamb with the Jewish church; and there will be strong expressions of joy on this occasion; Christ will rejoice over them to do them good; and there will be such singular instances of his goodness to them as will abundantly show the joy he will have in them:

he will rest in his love; continue in his love, without any variation or change; nothing shall separate from it; it shall always remain the same; he will take up his contentment and satisfaction in it; he will solace himself with it; it will be a pleasing thing to him to love his people, and to show it to them; he will take the utmost complacency and delight in expressing his love by words and deeds unto them: or, as some render it, "he will be silent because of his love" (r); and not upbraid them with their sins; or reprove, correct, and chastise them in his hot displeasure; or say one word in a way of vindictive wrath: and he "will make" all others "silent"; every enemy, or whatever is contrary to them; such is his great love to them (s); he will forgive their iniquities, and cover their sins, and in love to them cast them behind his back: or, "will be dumb" (t); and not speak; as sometimes persons, when their affections are strong, and their hearts are filled with love at the sight of one they bear a great regard unto, are not able to speak a word. The phrase expresses the greatness of Christ's love to his people; the strength, fulness, and continuance of it: words seem to be wanted, and more are added:

he will joy over thee with singing; there is a pleonasm of joy in Christ's heart towards his people, and so a redundancy in his expression of it; he rejoices with joy, and joys with singing; which shows how delighted he is with his people, as they are his chosen, redeemed, and called ones; as they have his own righteousness upon them, and his own grace in them; they are his "Hephzibah", in whom he delights; his "Beulah", to whom he is married; and it is his love of complacency and delight, which is the source of all the grace and glory he bestows upon them; see Isaiah 62:3.

New Testament

Barnes' Notes on the Bible

Mammon - Mammon is a Syriac word, a name given to an idol worshipped as the god of riches. It has the same meaning as Plutus among the Greeks. It is not known that the Jews ever formally worshipped this idol, but they used the word to denote wealth. The meaning is, ye cannot serve the true God, and at the same time be supremely engaged in obtaining the riches of this world. One must interfere with the other

Barnes' Notes on the Bible

Nor depth - Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life.

Nor any other creature - Nor any other created thing; any other thing in the universe; anything that can occur. This expresses the most unwavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved.

Shall be able - Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind.

The love of God - The love which we have to God.

Which is in Christ Jesus - Which is produced and secured by his work. Of which he is the bond, the connecting link. It was caused by his mediation; it is secured by his influence; it is in and through him, and him alone, that people love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in, and by the Son.

Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this; and there certainly is not to be found any where a specimen of more elevated, animated, and lofty eloquence and argumentation. We may remark in view of it,

(1) That it is the highest honor that can be conferred on mortal man to be a Christian.

(2) our trials in this life are scarcely worth regarding in comparison with our future glory.

(3) calamities should be borne without a complaint; nay, without a sigh.

(4) the Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Spirit, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation.

(5) with what thankfulness, then, should we approach the God of mercy.

In the gospel, we have a blessed and cheering hope which nothing else can produce, and which nothing can destroy. Safe in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyr's grave: and triumphantly we may wait until the day of our complete adoption, the entire redemption of soul and body, shall fully come.

Barnes' Notes on the Bible

They are enemies - The word "enemies" here stands opposed to "beloved;" and as in one respect, to wit, on account of "election," they were still beloved, that is, beloved by God, so in another respect they were his enemies, i. e., opposed to him, or cast off from him. The enemies of God denote all who are not his true friends; Colossians 1:21; Romans 5:10; compare Romans 11:8. The word here is applied to the Jews because they had rejected the Messiah; had become opposed to God; and were therefore rejected by him.

For your sakes - For your advantage. Their rejection has become the occasion by which the gospel has been preached to you; compare Romans 11:11, Romans 11:19-20.

As touching the election - So far as the purpose of election is concerned. That is, the election of their fathers and of the nation to be the special people of God.

They are beloved - God still regards them with interest; has purposes of mercy toward them; intends still to do them good. This does not, mean that he approved of their conduct or character, or that he had for them the same kind of affection which he would have had if they had been obedient. God does not love a sinful character; but he may have still purposes of mercy, and regard people with deep interest on whom he intends yet to bestow mercy.

For the fathers' sakes - Compare Deuteronomy 10:15. He had chosen their fathers to be His special people. He had made many promises to Abraham respecting his seed, and extended these premises to his remotest posterity. Though salvation is by grace, and not from human merit, yet God has respect to his covenant made with the fathers, and will not forget his promises. It is not on account of any merit of the fathers or of ancient saints, but solely because God had made a covenant with them; and this purpose of election would be manifest to their children in the latest times. As those contemplated in the covenant made with Abraham, God retained for them feelings of special interest; and designed their recovery to himself. It is clear here that the word "election" does not refer to external privileges; for Paul is not teaching the doctrine that they shall be restored to the external privileges of Jews, but that they shall be truly converted to God. Yet this should not be abused by others to lead them to security in sin. No man has any security of happiness, and of the favor of God, but he who complies with the terms of his mercy. His commands are explicit to repent and believe, nor can there be safety except in entire compliance with the terms on which he is willing to bestow eternal life.

Gill's Exposition of the Entire Bible

eye hath not seen, nor ear heard: which could never have been seen to be read by the eye of man, nor the sound thereof ever heard by the ear of man, had not God been pleased to make a revelation of them; and though they are to be seen and read in the sacred writings, and to be heard either read or expounded, with the outward hearing of the ear; yet are neither to be seen nor heard intellectually, spiritually, and savingly, unless, God gives eyes to see, and ears to hear; the exterior senses of seeing and hearing are not sufficient to come at and discover the sense of them; flesh and blood, human nature cannot search them out, nor reveal them, no nor the internal senses, the intellectual capacity of men:

neither have entered into the heart of man; this clause is not in the original text; but is a phrase often used by the Jews, for that which never came into a man's mind, was never thought of by him, or he ever had any conceptions, or the least notion and idea of; so the elders of the city, at the beheading of the heifer, are represented not only as saying, "our hands have not shed this blood, neither have our eyes seen it"; but also neither , "hath it entered into our hearts", that the sanhedrim hath shed blood (y); and elsewhere (z) it is said, this matter is like to a king, , "into whose heart it entered", to plant in his garden, &c.

The things which God hath prepared for them that love him; in the original text it is, "for him that waiteth for him"; the sense is the same, for such as hope in the Lord and wait for him, are lovers of him; and the meaning is, that God has prepared and laid up in his own breast, in his counsels and covenant, in the types, shadows, and sacrifices of the old law, in the promises and prophecies of the Old Testament, such doctrines and mysteries of grace as were not so seen, heard, known, and understood by the Old Testament prophets and saints; and has reserved for his people under the Gospel dispensation, the times of the Messiah, a more clear discovery of them: so the Jews themselves own that these words belong to the world to come (a), which with them commonly signifies the days of the Messiah; though here they think fit to distinguish them, and interpret the phrase, "eye hath not seen", of the eye of the prophets: their words are these (b);

"all prophesied not, but of the days of the Messiah; but as to the world to come, eye hath not seen, O God, besides thee.''

The gloss on it is,

"the eye of the prophets hath not been able to see it.''

Indeed, the mysteries of the Gospel are more clearly discerned now, than by the prophets formerly.

Barnes' Notes on the Bible

And of angels - The language of angels; such as they speak. Were I endowed with the faculty of eloquence and persuasion which we attribute to them; and the power of speaking to any of the human family with the power which they have. The language of angels here seems to be used to denote the highest power of using language, or of the most elevated faculty of eloquence and speech. It is evidently derived from the idea that the angels are "superior" in all respects to human beings; that they must have endowments in advance of all which man can have. It may possibly have reference to the idea that they must have some mode of communicating their ideas one to another, and that this dialect or mode must be far superior to that which is employed by man. Man is imperfect. All his modes of communication are defective. We attribute to the angels the idea of perfection; and the idea here is, that even though a man had a far higher faculty of speaking languages than would be included in the endowment of speaking all the languages of human beings as people speak them, and even had the higher and more perfect mode of utterance which the angels have, and yet were destitute of love, all would be nothing. It is possible that Paul may have some allusion here to what he refers to in 2 Corinthians 12:4, where he says that when he was caught up into paradise, he heard unspeakable words which it was not possible for a man to utter. To this higher, purer language of heaven he may refer here by the language of the angels. It was not with him mere "conjecture" of what that language might be; it was language which he had been permitted himself to hear. Of that scene he would refain a most deep and tender recollection; and to that language he now refers, by saying that even that elevated language would be valueless to a creature if there were not love.

And have not charity - (ἀγάπην δὲ μὴ ἔχω agapēn de mē echō . And have not love. This is the proper and usual meaning of the Greek word. The English word charity is used in a great variety of senses; and some of them cannot be included in the meaning of the word here. It means:

(1) In a general sense, love, benevolence, good-will;

(2) In theology, it includes supreme love to God and universal good-will to mankind;

(3) In a more particular sense, it denotes the love and kindness which springs from the natural relations, as the "charities" of father, son, brother;

(4) Liberality to the poor, to the needy, and to objects of beneficence, as we speak commonly of "charity," meaning almsgiving, and of charitable societies;

(5) "Candor" liberality in judging of people's actions indulgence to their opinions; attributing to them good motives and intentions; a disposition to judge of them favorably, and to put on their words and actions the best construction. This is a very common signification of the word in our language now, and this is one modification of the word "love," as all such charity is supposed to proceed from "love" to our neighbor, and a desire that he should have a right to his opinions as well as we to ours. The Greek word ἀγάπη agapē means properly "love," affection, regard, good-will, benevolence. It is applied:

(a) To love in general;

(b) To the love of God and of Christ;

(c) The love which God or Christ exercises toward Christians, Romans 5:5; Ephesians 2:4; 2 Thessalonians 3:5;

(d) The effect, or proof of beneficence, favor conferred: Ephesians 1:15; 2 Thessalonians 2:10; 1 John 3:1. Robinson, Lexicon.

In the English word "charity," therefore, there are now some ideas which are not found in the Greek word, and especially the idea of "almsgiving," and the common use of the word among us in the sense of "candor" or "liberality in judging." Neither of these ideas, perhaps, are to be found in the use of the word in the chapter before us; and the more proper translation would have been, in accordance with the usual mode of translation in the New Testament, love. Tyndale in his translation, renders it by the word "love." The "love" which is referred to in this chapter, and illustrated, is mainly "love to man" 1 Corinthians 13:4-7; though there is no reason to doubt that the apostle meant also to include in the general term love to God, or love in general. His illustrations, however, are chiefly drawn from the effects of love toward people. It properly means love to the whole church, love to the whole world; love to all creatures which arises from true piety, and which centers ultimately in God - Doddridge. It is this love whose importance Paul, in this beautiful chapter, illustrates as being more valuable than the highest possible endowments without it. It is not necessary to suppose that anyone had these endowments, or had the power of speaking with the tongues of human beings and angels; or had the gift of prophecy, or had the highest degree of faith who had no love. The apostle supposes a case; and says that if it were so, if all these were possessed without love, they would be comparatively valueless; or that love was a more valuable endowment than all the others would be without it.

Matthew Poole's Commentary

Barnes' Notes on the Bible

Be perfect - See this word explained in the notes on 2 Corinthians 13:9, and Romans 9:22. It was a wish that every disorder might be removed; that all that was out of joint might be restored; that everything might be in its proper place; and that they might be just what they ought to be: A command to be perfect, however, does not prove that it has ever in fact been obeyed: and an earnest wish on the part of an apostle that others might be perfect, does not demonstrate that they were; and this passage should not be adduced to prove that any have been free from sin. It may be adduced, however, to prove that an obligation rests on Christians to be perfect, and that there is no natural obstacle to their becoming such, since God never can command us to do an impossibility. Whether anyone, but the Lord Jesus, has been perfect, however, is a question on which different denominations of Christians have been greatly divided. It is incumbent on the advocates of the doctrine of sinless perfection to produce some one instance of a perfectly sinless character. This has not yet been done.

Be of good comfort - Be consoled by the promises and supports of the gospel. Take comfort from the hopes which the gospel imparts. Or the word may possibly have a reciprocal sense, and mean, comfort one another; see Schleusner. Rosenmuller renders it, "receive admonition from all with a grateful mind, that you may come to greater perfection." It is, at any rate, the expression of an earnest wish on the part of the apostle, that they might be happy.

Be of one mind - They had been greatly distracted, and divided into different parties and factions. At the close of the Epistle he exhorts them as he had repeatedly done before, to lay aside these strifes, and to be united, and manifest the same spirit; see the notes on Romans 12:16; Romans 15:5, note; see the note also on 1 Corinthians 1:10, note. The sense is, that Paul desired that dissensions should cease, and that they should be united in opinion and feeling as Christian brethren.

Live in peace - With each other. Let contentions and strifes cease. To promote the restoration of peace had been the main design of these epistles.

And the God of love and peace - The God who is all love, and who is the Author of all peace. What a glorious appellation is this! There can be no more beautiful expression, and it is as true as it is beautiful, that God is a God of love and of peace. He is infinitely benevolent; He delights in exhibiting His love; and He delights in the love which His people evince for each other. At the same time, He is the Author of peace, and He delights in peace among people. When Christians love each other they have reason to expect that the God of love will be with them; when they live in peace, they may expect the God of peace will take up His abode with them. In contention and strife we have no reason to expect His presence; and it is only when we are willing to lay aside all animosity that we may expect the God of peace will fix his abode with us.

.

Barnes' Notes on the Bible

(1) That this was the way in which Christ was put to death. He suffered on a cross, and thus became literally dead.

(2) in a sense similar to this, Paul became dead to the Law, to the world, and to sin. The Redeemer by the death of the cross became insensible to all surrounding objects, as the dead always are. He ceased to see, and hear, and was as though they were not. He was laid in the cold grave, and they did not affect or influence him. So Paul says that he became insensible to the Law as a means of justification; to the world; to ambition and the love of money; to the pride and pomp of life, and to the dominion of evil and hateful passions. They lost their power over him; they ceased to influence him.

(3) this was with Christ, or by Christ. It cannot mean literally that he was put to death with him, for that is not true. But it means that the effect of the death of Christ on the cross was to make him dead to these things, in like manner as he, when he died, became insensible to the things of this busy world. This may include the following things:

(a) There was an intimate union between Christ and his people, so that what affected him, affected them; see John 15:5-6.

(b) The death of the Redeemer on the cross involved as a consequence the death of his people to the world and to sin; see Galatians 5:24; Galatians 6:14. It was like a blow at the root of a vine or a tree, which would affect every branch and tendril or like a blow at the head which affects every member of the body.

(c) Paul felt identified with the Lord Jesus; and he was willing to share in all the ignominy and contempt which was connected with the idea of the crucifixion. He was willing to regard himself as one with the Redeemer. If there was disgrace attached to the manner in which he died, he was willing to share it with him. He regarded it as a matter to be greatly desired to be made just like Christ in all things, and even in the manner of his death. This idea he has more fully expressed in Philippians 3:10, "That I may know him, (that is, I desire earnestly to know him,) and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;" see also Colossians 1:24; compare 1 Peter 4:13.

Nevertheless I live - This expression is added, as in Galatians 2:19, to prevent the possibility of mistake. Paul, though he was crucified with Christ, did not wish to be understood that he felt himself to be dead. He was not inactive; not insensible, as the dead are, to the appeals which are made from God, or to the great objects which ought to interest an immortal mind. He was still actively employed, and the more so from the fact that he was crucified with Christ. The object of all such expressions as this is, to show that it was no design of the gospel to make people inactive, or to annihilate their energies. It was not to cause people to do nothing. It was not to paralyze their powers, or stifle their own efforts. Paul, therefore, says, "I am not dead. I am truly alive; and I live a better life than I did before." Paul was as active after conversion as he was before. Before, he was engaged in persecution; now, he devoted his great talents with as much energy, and with as untiring zeal, to the cause of the great Redeemer. Indeed, the whole narrative would lead us to suppose that he was more active and zealous after his conversion than he was before. The effect of religion is not to make one dead in regard to the putting forth of the energies of the soul. True religion never made one lazy man; it has converted many a man of indolence, and effeminacy and self-indulgence to a man actively engaged in doing good. If a professor of religion is less active in the service at God than he was in the service of the world; less laborious, and zealous. and ardent than he was before his supposed conversion, he ought to set it down as full proof that he is an utter stranger to true religion.

Yet not I-- This is also designed to prevent misapprehension. In the previous clause he had said that he lived, or was actively engaged. But lest this should he misunderstood, and it should be inferred that he meant to say it was by his own energy or powers, he guards it, and says it was not at all from himself. It was by no native tendency; no power of his own; nothing that could be traced to himself. He assumed no credit for any zeal which he had shown in the true life. He was disposed to trace it all to another. He had ample proof in his past experience that there was no tendency in himself to a life of true religion, and he therefore traced it all to another.

Christ liveth in me - Christ was the source of all the life that he had. Of course this cannot be taken literally that Christ had a residence in the apostle, but it must mean that his grace resided in him; that his principles actuated him: and that he derived all his energy, and zeal, and life from his grace. The union between the Lord Jesus and the disciple was so close that it might be said the one lived in the other. So the juices of the vine are in each branch, and leaf, and tendril, and live in them and animate them; the vital energy of the brain is in each delicate nerve - no matter how small - that is found in any part of the human frame. Christ was in him as it were the vital principle. All his life and energy were derived from him.

And the life which I now live in the flesh - As I now live on the earth surrounded by the cares and anxieties of this life. I carry the life-giving principles of my religion to all my duties and all my trials.

I live by the faith of the Son of God - By confidence in the Son of God, looking to him for strength, and trusting in his promises, and in his grace. Who loved me, etc. He felt under the highest obligation to him from the fact that he had loved him, and given himself to the death of the cross in his behalf. The conviction of obligation on this account Paul often expresses; see the Romans 6:8-11; Romans 8:35-39 notes; 2 Corinthians 5:15 note. There is no higher sense of obligation than that which is felt toward the Saviour; and Paul felt himself bound, as we should, to live entirely to him who had redeemed him by his blood.

 Barnes' Notes on the Bible

For his great love - That is, his great love was the reason why he had compassion upon us. It is not that we had any claim or deserved his favor; but it is, that God had for man original and eternal love, and that love led to the gift of a Saviour, and to the bestowment of salvation.

Matthew Henry's Concise Commentary

Gill's Exposition of the Entire Bible

That ye might be filled with all the fulness of God; this is the last petition, and is to be understood, not of a full comprehension of the divine Being, nor of a communication of his divine perfections, nor of having in them the fulness of grace, which it has pleased God should dwell in Christ; but either of that fulness of good things, which they may receive from God in this life; as to be filled with a sense of the love and grace of God; with satisfying views of interest in the righteousness of Christ; with the Spirit, and the gifts and graces thereof; with full provisions of food for their souls; with spiritual peace, joy, and comfort; with knowledge of divine things, of God in Christ, of Christ, of the Gospel, and of the will of God; and with all the fruits or righteousness, or good works springing from grace; or else of that fulness which they shall receive hereafter, even complete holiness, perfection of knowledge, fulness of joy and peace, entire conformity to God and Christ, and everlasting communion with them.

Ellicott's Commentary for English Readers

An offering and a sacrifice to God,—The same words, “sacrifice and offering,” are found in close connection in Hebrews 10:5, which is a quotation from Psalm 40:7. Comparing these with the Hebrew words which they represent, and looking also to the etymology of the Greek words themselves, we see that the word “offering” signifies simply a gift offered to God, and is applied especially, though not exclusively, to unbloody sacrifices; while the word “sacrifice” distinctly implies the shedding of blood. Each word, when used alone, has constantly a more general sense. Thus “offering” is used in Hebrews 10:10; Hebrews 10:14; Hebrews 10:18, for the sacrifice on the cross; while “sacrifice,” in Acts 7:42, is made to translate the word commonly rendered as “offering.” But when placed in juxtaposition they must be held distinctive; and hence we may conclude that our Lord made Himself “an offering” in the perfect obedience of His great humility, “coming to do God’s will” (according to the prophetic anticipation of Psalm 40:7-8), and gave Himself a “sacrifice,” when He completed that offering by shedding His blood on the cross. Both are said to be offered “for us,” i.e., on our behalf. We have, therefore, here a complete summary—all the more striking and characteristic because incidental—of the doctrine of the Atonement.

For a sweet-smelling savour.—The sense of this phrase is explained in Philippians 4:18 by the addition of the words “a sacrifice acceptable, well-pleasing to God.” It is the translation of an expression, frequent in the Old Testament (as in Genesis 8:21; Exodus 29:18; et al.), signifying “a smell of acquiescence” or “satisfaction.” It describes the atoning sacrifice as already accepted by God.

Matthew Poole's Commentary

Barnes' Notes on the Bible

And God even our Father - Greek: "And God, and (και kai) our Father;" though not incorrectly rendered "even our Father." If it should be contended that the use of the word "and" - "our Lord Jesus Christ, and God," proves that the Lord Jesus is a different being from God - the use of the same word "and" would prove that the "Father" is a different being from God. But the truth is, the apostle meant to speak of the Father and the Son as the common Source of the blessing for which he prayed.

Which hath loved us - Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us through Christ; see John 3:16; 1 John 4:9.

And hath given us everlasting consolation. - Not temporary comfort, but that which will endure forever. The joys of religion are not like other joys. They soon fade away - they always terminate at death - they cease when trouble comes, when sickness invades the frame, when wealth or friends depart, when disappointment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend upon no such contingencies. They live through all these changes - attend us in sickness, poverty, bereavement, losses, and age; they are with us in death, and they are perpetual and unchanging beyond the grave.

And good hope through grace - see the Romans 5:2, Romans 5:5 notes; Hebrews 6:19 note.

Barnes' Notes on the Bible

Barnes' Notes on the Bible

But of power - Power to encounter foes and dangers; power to bear up under trials; power to triumph in persecutions. That is, it is the nature of the gospel to inspire the mind with holy courage; compare, however, Luke 24:49.

And of love - Love to God and to the souls of men. The tendency of This, also, is to "cast out fear" 1 John 4:18, and to make the mind bold and constant. Nothing will do more to inspire courage, to make a man fearless of danger, or ready to endure privation and persecution, than "love." The love of country, and wife, and children, and home, makes the most timid bold when they are assailed; and the love of Christ and of a dying world nerves the soul to great enterprises, and sustains it in the deepest sorrows.

And of a sound mind - The Greek word denotes one of sober mind; a man of prudence and discretion. The state referred to here is that in which the mind is well balanced, and under right influences; in which it sees things in their just proportions and relations; in which it is not feverish and excited, but when everything is in its proper place. It was this state of mind which Timothy was exhorted to cultivate; this which Paul regarded as so necessary to the performance of the duties of his office. It is as needful now for the minister of religion as it was then.

Barnes' Notes on the Bible

The kindness - χρηστότης chrēstotēs - "the goodness, or the benignity." The word is rendered "goodness" and "good" in Romans 2:4; Romans 3:12; Romans 11:22, thrice; "kindness," 2 Corinthians 6:6; Ephesians 2:7; Colossians 3:12; Titus 3:4; and "gentleness," Galatians 5:22. The act of redeeming us was one of great kindness, or goodness.

And love of God - Margin, "pity." The Greek word is φιλανθρωπία philanthrōpia - "philanthropy - the love of man." The plan of salvation was founded on love to man, and was the highest expression of that love; the notes at John 3:16. The Greek of this verse is, "When the kindness and love of God our Saviour to man was manifested, he saved us" Titus 3:5, to wit, from those sins of which we had before been guilty.

Barnes' Notes on the Bible

Affliction, persecution, sickness, etc., may be regarded as, in a certain sense, temptations to sin; that is, the question comes before us whether we will adhere to the religion on account of which we are persecuted, or apostatize from it, and escape these sufferings; whether in sickness and losses we will be patient and submissive to that God who lays his hand upon us, or revolt and murmur. In each and every case, whether by affliction, or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. In these respects, in a general sense, all forms of trial may be regarded as temptation. Yet in the following verse James 1:13 the apostle would guard this from abuse. So far as the form of trial involved an allurement or inducement to sin, he says that no man should regard it as from God. That cannot be his design. The trial is what he aims at, not the sin. In the verse before us he says, that whatever may be the form of the trial, a Christian should rejoice in it, for it will furnish an evidence that he is a child of God.

For when he is tried - In any way - if he bears the trial.

He shall receive the crown of life - See the notes at 2 Timothy 4:8. It is possible that James had that passage in his eye Compare the Introduction, 5.

Which the Lord hath promised - The sacred writers often speak of such a crown as promised, or as in reserve for the children of God. 2 Timothy 4:8; 1 Peter 5:4; Revelation 2:10; Revelation 3:11; Revelation 4:4.

Them that love him - A common expression to denote those who are truly pious, or who are his friends. It is sufficiently distinctive to characterize them, for the great mass of men do not love God. Compare Romans 1:30.

Barnes' Notes on the Bible

In him verily is the love of God perfected - He professes to have the love of God in his heart, and that love receives its completion or filling up by obedience to the will of God. That obedience is the proper carrying out, or the exponent of the love which exists in the heart. Love to the Saviour would be defective without that, for it is never complete without obedience. If this be the true interpretation, then the passage does not make any affirmation about sinless perfection, but it only affirms that if true love exists in the heart, it will be carried out in the life; or that love and obedience are parts of the same thing; that one will be manifested by the other; and that where obedience exists, it is the completion or perfecting of love. Besides, the apostle does not say that either the love or the obedience would be in themselves absolutely perfect; but he says that one cannot fully develop itself without the other.

Hereby know we that we are in him - That is, by having in fact such love as shall insure obedience. To be in him, is to be united to him; to be his friends. Compare the John 6:56 note; Romans 13:14 note.

Barnes' Notes on the Bible

(1) As denoting the physical universe; the world as it appears to the eye; the world considered as the work of God, as a material creation.

(2) the world as applied to the people that reside in it - "the world of mankind."

(3) as the dwellers on the earth are by nature without religion, and act under a set of maxims, aims, and principles that have reference only to this life, the term comes to be used with reference to that community; that is, to the objects which they especially seek, and the principles by which they are actuated.

Considered with reference to the first sense of the word, it is not improper to love the world as the work of God, and as illustrating his perfections; for we may suppose that God loves his own works, and it is not wrong that we should find pleasure in their contemplation. Considered with reference to the second sense of the word, it is not wrong to love the people of the world with a love of benevolence, and to have attachment to our kindred and friends who constitute a part of it, though they are not Christians. It is only with reference to the word as used in the third sense that the command here can be understood to be applicable, or that the love of the world is forbidden; with reference to the objects sought, the maxims that prevail, the principles that reign in that community that lives for this world as contradistinguished from the world to come. The meaning is, that we are not to fix our affections on worldly objects - on what the world can furnish - as our portion, with the spirit with which they do who live only for this world, regardless of the life to come. We are not to make this world the object of our chief affection; we are not to be influenced by the maxims and feelings which prevail among those who do. Compare the Romans 12:2 note, and James 4:4 note. See also Matthew 16:26; Luke 9:25; 1 Corinthians 1:20; 1 Corinthians 3:19; Galatians 4:3; Colossians 2:8.

Neither the things that are in the world - Referred to in the next verse as "the lust of the flesh, the lust of the eyes, and the pride of life." This explanation shows what John meant by "the things that are in the world." He does not say that we are in no sense to love "anything" that is in the material world; that we are to feel no interest in flowers, and streams, and forests, and fountains; that we are to have no admiration for what God has done as the Creator of all things; that we are to cherish no love for any of the inhabitants of the world, our friends and kindred; or that we are to pursue none of the objects of this life in making provision for our families; but that we are not to love the things which are sought merely to pamper the appetite, to please the eye, or to promote pride in living. These are the objects sought by the people of the world; these are not the objects to be sought by the Christian.

If any man love the world ... - If, in this sense, a person loves the world, it shows that he has no true religion; that is, if characteristically he loves the world as his portion, and lives for that; if it is the ruling principle of his life to gain and enjoy that, it shows that his heart has never been renewed, and that he has no part with the children of God. See the James 4:4 note; Matthew 6:24 note.

Barnes' Notes on the Bible

The Father hath bestowed upon us - God, regarded as a Father, or as at the head of the universe considered as one family.

That we should be called the sons of God - That is, that we should "be" the sons of God - the word "called" being often used in the sense of "to be." On the nature and privileges of adoption, see the Romans 8:15-17 notes; 2 Corinthians 6:18 note, and practical remarks on that chapter.

Therefore the world knoweth us not - Does not understand our principles; the reasons of our conduct; the sources of our comforts and joys. The people of the world regard us as fanatics or enthusiasts; as foolish in abandoning the pleasures and pursuits which they engage in; as renouncing certain happiness for that which is uncertain; as cherishing false and delusive hopes in regard to the future, and as practicing needless austerities, with nothing to compensate for the pleasures which are abandoned. There is nothing which the frivolous, the ambitious, and the selfish "less" understand than they do the elements which go into the Christian's character, and the nature and source of the Christian's joys.

Because it knew him not - It did not know the Lord Jesus Christ. That is, the world had no right views of the real character of the Lord Jesus when he was on the earth. They mistook him for an enthusiast or an impostor; and it is no wonder that, having wholly mistaken his character, they should mistake ours. On the fact that the world did not know him, see the 1 Corinthians 2:8 note; Acts 3:17 note. Compare John 17:25. On the fact that Christians may be expected to be regarded and treated as their Saviour was, see the notes at John 15:18-20. Compare Matthew 10:24-25.

Barnes' Notes on the Bible

For love is of God -

(1) All true love has its origin in God.

(2) real love shows that we have his Spirit, and that we belong to him.

(3) it assimilates us to God, or makes us more and more like him.

What is here said by the apostle is based on the truth of what he elsewhere affirms, 1 John 4:8, that God is love. Hatred, envy, wrath, malice, all have their source in something else than God. He neither originates them, commends them, nor approves them.

And everyone that loveth, is born of God - Is a regenerated man. That is, everyone who has true love to Christians as such, or true brotherly love, is a true Christian. This cannot mean that everyone that loves his wife and children, his classmate, his partner in business, or his friend - his house, or his farms, or his horses, or his hounds, is a child of God; it must be understood as referring to the point under discussion. A man may have a great deal of natural affection toward his kindred; a great deal of benevolence in his character toward the poor and needy, and still he may have none of the love to which John refers. He may have no real love to God, to the Saviour, or to the children of God as such; and it would be absurd for such a one to argue because he loves his wife and children that therefore he loves God, or is born again.

Barnes' Notes on the Bible

Because that God sent his only begotten Son ... - See the notes at John 3:16.

That we might live through him - He died that we might have eternal life through the merits of his sacrifice. The "measure" of that love, then, which was manifested in the gift of a Saviour, is to be found,

(1) in the worth of the soul;

(2) in its exposure to eternal death;

(3) in the greatness of the gift;

(4) in the greatness of his sorrows for us; and,

(5) in the immortal blessedness and joy to which he will raise us.

Who can estimate all this? All these things will magnify themselves as we draw near to eternity; and in that eternity to which we go, whether saved or lost, we shall have an ever-expanding view of the wonderful love of God.

Barnes' Notes on the Bible

Not that we loved God - Not that we were in such a state that we might suppose he would make such a sacrifice for us, but just the opposite. If we had loved and obeyed him, we might have had reason to believe that he would be willing to show his love to us in a corresponding manner. But we were alienated from him. We had even no desire for his friendship and favor. In This state he showed the greatness of his love for us by giving his Son to die for his enemies. See the notes at Romans 5:7-8.

But that he loved us - Not that he approved our character, but that he desired our welfare. Hc loved us not with the love of complacency, but with the love of benevolence.

And sent his Son to be the propitiation for our sins - On the meaning of the word "propitiation," see the notes at Romans 3:25. Compare the notes at 1 John 2:2.

Barnes' Notes on the Bible

But perfect love casteth out fear - That is, love that is complete, or that is allowed to exert its proper influence on the soul. As far as it exists, its tendency is to deliver the mind from alarms. If it should exist in any soul in an absolutely perfect state, that soul would be entirely free from all dread in regard to the future.

Because fear hath torment - It is a painful and distressing emotion. Thus men suffer from the fear of poverty, of losses, of bereavement, of sickness, of death, and of future woe. From all these distressing apprehensions, that love of God which furnishes an evidence of true piety delivers us.

He that feareth, is not made perfect in love - He about whose mind there lingers the apprehension of future wrath, shows that love in his soul has not accomplished its full work. Perhaps it never will on any soul until we reach the heavenly world, though there are many minds so full of love to God, as to be prevailingly delivered from fear.

Barnes' Notes on the Bible

Is born of God - Or rather, "is begotten of God." See the notes at John 3:3

And everyone that loveth him that begat - That loves that God who has thus begotten those whom he has received as his children, and to whom he sustains the endearing relation of Father.

Loveth him also that is begotten of him - That is, he will love all the true children of God; all Christians. See the notes at 1 John 4:20. The general idea is, that as all Christians are the children of the same Father; as they constitute one family; as they all bear the same image; as they share his favor alike; as they are under the same obligation of gratitude to him, and are bound to promote the same common cause, and are to dwell together in the same home forever, they should therefore love one another. As all the children in a family love their common father, so it should be in the great family of which God is the Head.

Barnes' Notes on the Bible

And keep his commandments - See the notes at John 14:15.

Barnes' Notes on the Bible

And his commandments are not grievous - Greek, "heavy" - βαρεῖαι bareiai; that is, difficult to be borne as a burden. See Matthew 11:30. The meaning is, that his laws are not unreasonable; the duties which he requires are not beyond our ability; his government is not oppressive. It is easy to obey God when the heart is right; and those who endeavor in sincerity to keep his commandments do not complain that they are hard. All complaints of this kind come from those who are not disposed to keep his commandments. Indeed, they object that his laws are unreasonable; that they impose improper restraints; that they are not easily complied with; and that the divine government is one of severity and injustice. But no such complaints come from true Christians. They find his service easier than the service of sin, and the laws of God more mild and easy to be complied with than were those of fashion and honor, which they once endeavored to obey. The service of God is freedom; the service of the world is bondage. No man ever yet heard a true Christian say that the laws of God, requiring him to lead a holy life, were stern and "grievous." But who has not felt this in regard to the inexorable laws of sin? What votary of the world would not say this if he spoke his real sentiments? Compare the notes at John 8:32.