41<\/strong>. a cup of water<\/em> ] which all gave readily in those sultry lands.<\/p>\n Whosoever shall give you a cup … – <\/B>How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name – that is, because he is a Christian, and therefore from love to the Saviour. This is very different from giving it from a mere motive of common kindness. If done from love to Christ, it will be rewarded; and hence we learn that the humblest acts of Christians – the lowest service that is rendered – will be graciously noticed by Jesus and rewarded. None are so humble in his kingdom as not to be able to do good, and none so poor that he may not show attachment to him. The feeblest service will be accepted, and acts of love that may be forgotten by man, will be remembered by Him, and rewarded in heaven.<\/P><\/p>\n Mar 9:41<\/span><\/p>\n A cup of water to drink in My name.<\/em><\/p>\n <\/em><\/p>\n The smallest gift and the largest reward<\/strong><\/p>\n I. <\/strong>The description which is here given of the disciples of Christ, is exceedingly interesting and instructive. They belong to Christ; they are peculiarly and emphatically His; speaking of them, he calls them My sheep, My people, My disciples; and addressing His heavenly Father respecting them, He says, All Mine are Thine, and Thine are Mine; and I am glorified in them. And the Scriptures, which thus represent Christians as the property of Christ, teach us also the way in which they become so entirely His. It is evident from Christs own language, that His disciples belong to Him primarily by the gift of His Father. Thine they were, says He, and Thou gavest them Me. My Father which gave them to Me, is greater than all. All that the Father hath given to Me shall come to Me. And if they thus belong to Christ by His reception of them from the Father, and by His redemption of them by His blood, they are also His by their own voluntary dedication of themselves to Him, as the result of His electing and redeeming mercy.<\/p>\n II. <\/strong>The gift which Jesus Christ asks on behalf of these His disciples, is a cup of water. When we consider believers as belonging so peculiarly to Christ, we might suppose that He would solicit for them the most costly and munificent donations that the most wealthy could bestow; but it is a remarkable and an interesting fact, that He never either sought great things for Himself, or led His disciples to expect great things from others. An impostor, or a mere enthusiast, would in all probability have acted differently, and have said to his disciples, Whosoever shall give you thousands of gold and silver; whosoever shall exalt you to worldly dignity and honour; and whosoever shall clothe you in purple and fine linen, and cause you to fare sumptuously every day;-but His language was, Whosoever shall give you a cup of water to drink. And let not such a gift, small as it is, be despised. In our circumstances, we are mercifully unable to estimate its worth; but a man may be brought into such a situation that even a cup of water would be the most valuable and acceptable present that he could receive. When Samson had slain, single-handed, a thousand of his Philistine foes, he cried unto the Lord and said, I die for thirst. But when a little water was procured, his spirit came again, and he revived. The smallness of the gift which Christ solicits in our text, may, however, suitably admonish His disciples to be satisfied with little.<\/p>\n III. <\/strong>The motive by which you should be influenced in the bestowment of this gift, seems to include both love to Christ and to His disciples; for, says He, whosoever shall give you a cup of water to drink in My name, and because ye belong to Christ. Such is the deceit fulness and desperate wickedness of the human heart, that an action productive of good to others may be done merely for the purpose of thereby accomplishing some selfish and unhallowed object, merely because they are following with you, and adhering to the sect or party to which you belong. But, to return to the consideration of the motives by which our gifts are to be influenced-the greatest and the purest is love to Christ. To Him we are laid under unspeakable obligations for the love with which He loved us, when He died for our sins, and to secure the complete and eternal salvation of our souls. Love to Christ cannot exist, however, without love to Christians, who belong to Christ, and who bear His image; for everyone that loveth Him that begat, loveth them also that are begotten of Him.<\/p>\n IV. <\/strong>The reward by which the bestower of this gift will be honoured and enriched is secured to him by the Saviours faithful promise, Verily I say unto you, he shall not lose his reward.<\/p>\n 1. <\/strong>He shall be rewarded by the pleasurable feelings which the exercise of benevolence and kindness to others never fails to produce.<\/p>\n 2. <\/strong>He shall be rewarded with the prayers, and blessings, and sympathy of the disciple on whom he has bestowed the gift.<\/p>\n 3. <\/strong>He shall be rewarded with the approbation and blessing of Christ Himself. (J. Alexander.<\/em>)<\/p>\n<\/p>\n A cup of water<\/strong><\/p>\n There is something very economical about the generosity of kindness; a little goes a long way. (Faber.<\/em>)<\/p>\n<\/p>\n A right motive<\/strong><\/p>\n It is said that when Andrew Fuller went into his native town to collect for the cause of missions, one of his old acquaintances said, Well, Andrew, Ill give five pounds, seeing its you.<\/em> <\/em>No, said Mr. Fuller, I can take nothing for this cause, seeing its me<\/em>:-and handed the money back. The man felt reproved, but in a moment he said, Andrew, you are right. Here are ten pounds, seeing it is for the Lord Jesus Christ.<\/p>\n An act, a motive, and a reward<\/strong><\/p>\n Here <\/em>is an act, a motive, and a reward, calling for thought. As to the act, it is both suggestive and comprehensive. A man may live without food for many days; but he cannot exist without water for the bodys cooling and circulating fluids. So there is a moral life that is kept up by the interchange of little acts; the kind salutation, the smile, the kiss of charity, the word fitly spoken and in season, which cost nothing to the giver, but are invaluable to the receiver. So the little acts of giving, the mites of poor widows, the full carrying out of Pauls universal appointment, let every one of you lay by him in store as the Lord hath prospered him-it is these gathered drops that fill the exhaustless reservoirs of worldwide Christian charities. The motive, too, like that which sees in a child the lineaments of an esteemed parent, that recognizes in the livery the servant of a liege lord, it is this recognition of Christ in His disciple that at once honours the Master, and which permits Him to honour the service. The reward, too, is in keeping with the act and its motive. The little badge a prince bestows is more than a life estate. To find true what Jesus declares shortly after (Mat 25:1-46<\/span>), that the rewards of the final judgment turn on these little acts and their motive, that Jesus will say of forgotten trifles, Ye did it to Me, the realization of this fact, so as to make it the rule of everyday life-this is to learn the lesson of giving a cup of cold water in the name of Christ. (G. W. Samson, D. D.<\/em>)<\/p>\n<\/p>\n Give in Christs name-humanity not Christianity<\/strong><\/p>\n That man has given more to the poor than any man in the town; now thats what I call being a noble Christian, is the remark that a friend made a few days ago. This is also a sample of the opinion of quite a large class of people; they hold that because a man is benevolent he must naturally be a Christian; but this does not necessarily follow. A man may love the poor, sympathize with those in distress, and in the fulness of his heart relieve the wants of the pauper, and yet not be a Christian. He gives for humanitys sake, while the Christian gives only for Christs sake. Humanity must not be mistaken for Christianity. Many noted highwaymen have given largely to the poor out of what they robbed from the rich. That they possessed humanity no one will doubt, but there was not a particle of Christianity about them. The virtue in humanitys gift lies in the amount given, but the test in Christianitys gift lies in the amount thats left behind; and while humanity rejoices in having given so much, Christianity will weep because she has no more to give. The gift for humanitys sake is good, but to give for Christs sake is better. The Pharisee who ostentatiously cast in of his abundance pales into insignificance before the poor widow who cast in her all. Says Christ: For the poor always ye have with you; but Me ye have not always. Christ first, the poor afterward. Had Mary given the money to the poor, she would have done well, but in that she gave it to Christ she did better. Had she given for humanitys sake, three hundred souls would each have the temporal satisfaction of a pennyworth of bread; but in that she did it for Christs sake millions have been cheered and encouraged while reading of her devotion and tenderness of Christ. This is all expressed by Paul in a single sentence: Though I bestow all my goods to feed the poor and have not charity, I am nothing. To feed the poor is humanity, but charity is Christianity. Humanity is transitory and passes away. Christianity is eternal, and, like a river, is continually fed by countless tiny tributaries that, however small and powerless in themselves, all combine to form one golden current that flows into a far more exceeding and eternal sea of glory. (Frank Hope.<\/em>)<\/p>\n<\/p>\n Whose am I<\/strong><\/p>\n Ye belong to Christ. These thoughts are suggested by this phrase.<\/p>\n I. <\/strong>Proprietorship. There is a sense in which it may be said that all men belong to Christ.<\/p>\n 1. <\/strong>This claim to us is based primarily on His Creatorship.<\/p>\n 2. <\/strong>All are His by redemption.<\/p>\n 3. <\/strong>Baptism is a confirmation of all this.<\/p>\n 4. <\/strong>But believers belong to Christ in a more peculiar sense by an act of personal consecration. In the case of many this act of consecration has been repeatedly renewed.<\/p>\n 5. <\/strong>Believers are Christs by adoption. The soul surrendered all its powers to Christ, and He graciously accepted the offering, and smiled upon the oblation.<\/p>\n II. <\/strong>To belong to Christ implies privilege.<\/p>\n 1. <\/strong>Special care.<\/p>\n 2. <\/strong>Identity of interests. If I am Christs my joys are His joys, my sorrows are His sorrows.<\/p>\n (1)<\/strong> Things done against the saints, Christ regards as done against Himself.<\/p>\n (2)<\/strong> Things done for the saints Christ regards as done to Himself. The act of acing good to you will add to the felicity of the doer forever.<\/p>\n 3. <\/strong>Dignity.<\/p>\n III. <\/strong>Belonging to Christ involves responsibility.<\/p>\n 1. <\/strong>We are to live for Christ.<\/p>\n 2. <\/strong>We are to live like Christ.<\/p>\n 3. <\/strong>We are to confess Christ. (R. Roberts.<\/em>)<\/p>\n<\/p>\n Belonging to Christ<\/strong><\/p>\n I. <\/strong>The connection which Christ claims with His people.<\/p>\n 1. <\/strong>They belong to Him by separation and surrender.<\/p>\n 2. <\/strong>They possess some spiritual worth. There are in Scripture some hints respecting the Divine estimate of men.<\/p>\n 3. <\/strong>They are appointed to high and sacred ministries<\/p>\n 4. <\/strong>They engage the interest of Christ in their improvement.<\/p>\n 5. <\/strong>They enjoy the honour of spiritual association.<\/p>\n II. <\/strong>Practical suggestions from the subject.<\/p>\n 1. <\/strong>The difficulty of holding this truth firmly is seen.<\/p>\n 2. <\/strong>It should encourage consistency of Christian life.<\/p>\n 3. <\/strong>It invites us to consider the personal signs of connection with Christ. (J. S. Bright.<\/em>)<\/p>\n Verse 41. A cup of water to drink<\/B><\/I>] See the notes on Mt 10:42<\/span>; Mt 18:6-8<\/span>.<\/P> <\/p>\n We meet with the same in substance, Mat 10:42<\/span>; there the phrase is, in the name of a disciple; <\/I>here it is expounded, because ye belong to Christ. In my name; <\/I>upon my account, believing you have a relation to me. <\/P> <\/p>\n 41. For whosoever shall give you acup of water to drink in my name, because ye belong to Christ, verilyI say unto you, he shall not lose his reward<\/B>(See on Mt10:42<\/span>). <\/P> Continuation of TeachingSuggested by the Disciples’ Strife<\/I> (Mr9:42-50<\/span>). <\/P> What follows appears to have noconnection with the incidental reproof of John immediately preceding.As that had interrupted some important teaching, our Lord hastensback from it, as if no such interruption had occurred.<\/P><\/p>\n For whosoever shall give you a cup of water to drink<\/strong>,…. Not only one that does a miracle in the name of Christ, but he that shows the least respect, or does the least kindness to any one of his; [See comments on Mt 10:42]<\/span>; is to be reckoned a friend, and is so accounted by Christ; and will be sooner or later taken notice of by him, especially, if what he does, be it ever so little, is done on his account:<\/p>\n in my name, because ye belong to Christ<\/strong>; or as the Syriac version renders it, “on account that ye are Christ’s”; are his disciples, are called by his name, are partakers of his grace, bear his image and likeness, are loved by him, interested in him, given to him, redeemed by him called by his grace, and shall be with him:<\/p>\n verily l say unto you, he shall not lose his reward<\/strong>;<\/p>\n [See comments on Mt 10:42]<\/span>.<\/p>\n Pain to Be Preferred to Sin.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these<\/I> little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50 Salt is<\/I> good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.<\/P> Here, I. Christ promiseth a reward to all those that are any way kind to his disciples (v.<\/I><\/span> 41<\/span>); “Whosoever shall give you a cup of water,<\/I> when you need it, and will be a refreshment to you, because ye belong to Christ,<\/I> and are of his family, he shall not lose his reward.<\/I>” Note, 1. It is the honour and happiness of Christians, that they belong to Christ,<\/I> they have joined themselves to him, and are owned by him; they wear his livery and retainers to his family; nay, they are more nearly related, they are members of his body.<\/I> 2. They who belong to Christ, may sometimes be reduced to such straits as to be glad of a cup of cold water.<\/I> 3. The relieving of Christ’s poor in their distresses, is a good deed, and will turn a good account; he accepts it, and will reward it. 4. What kindness is done to Christ’s poor, must be done them for his sake,<\/I> and because they belong to him;<\/I> for that is it that sanctifies the kindness, and puts a value upon it in the sight of God. 5. This is a reason why we must not discountenance and discourage those who are serving the interests of Christ’s kingdom, though they are not in every thing of our mind and way. It comes in here as a reason why those must not be hindered, that cast out devils in Christ’s name, though they did not follow him; for (as Dr. Hammond paraphrases it) “It is not only the great eminent performances which are done by you my constant attendants and disciples, that are accepted by me, but every the least degree of sincere faith and Christian performance, proportionable but to the expressing the least kindness, as giving a cup of water to a disciple of mine for being such, shall be accepted and rewarded.” If Christ reckons kindness to us<\/I> services to him,<\/I> we ought to reckon services to him<\/I> kindnesses to us, and to encourage them, though done by those that follow not with us.<\/P> II. He threatens those that offend<\/I> his little ones,<\/I> that wilfully are the occasion of sin or trouble to them, v.<\/I><\/span> 42<\/span>. Whosoever shall grieve any true Christians, though they be of the weakest, shall oppose their entrance<\/I> into the ways of God, or discourage and obstruct their progress<\/I> in those ways, shall either restrain them from doing good, or draw them in to commit sin, it were better for him that a millstone were hanged about his neck, and he were cast into the sea:<\/I> his punishment will be very great, and the death and ruin of his soul more terrible than such a death and ruin of his body would be. See Matt. xviii. 6<\/span>.<\/P> III. He warns all his followers to take heed of ruining their own souls. This charity must begin at home; if we must take heed of doing any thing to hinder others from good, and to occasion their sin, much more careful must we be to avoid every thing that will take us off from our duty, or lead us to sin; and that which doth so we must part with, though it be ever so dear to us. This we had twice in Matthew, Mat 5:29<\/span>; Mat 5:30<\/span>; Mat 18:8<\/span>; Mat 18:9<\/span>. It is here urged somewhat more largely and pressingly; certainly this requires our serious regard, which is so much insisted upon. Observe,<\/P> 1. The case supposed, that our own hand,<\/I> or eye,<\/I> or foot, offend us;<\/I> that the impure corruption<\/I> we indulge is as dear to us as an eye or a hand, or that that which is to us as an eye or a hand, is become an invisible temptation<\/I> to sin, or occasion<\/I> of it. Suppose the beloved is become a sin, or the sin a beloved. Suppose we cannot keep that which is dear to us, but it will be a snare and a stumbling-block; suppose we must part with it, or part with Christ and a good conscience.<\/P> 2. The duty prescribed in that case; Pluck out the eye, cut off the hand and foot,<\/I> mortify the darling lust, kill it, crucify it, starve it, make no provision for it. Let the idols that have been delectable<\/I> things, be cast away as detestable<\/I> things; keep at a distance from that which is a temptation, though ever so pleasing. It is necessary that the part which is gangrened, should be taken off for the preservation of the whole. Immedicabile vulnus ense recidendum est, ne pars sincera trahatur–The part that is incurably wounded must be cut off, lest the parts that are sound be corrupted.<\/I> We must put ourselves to pain, that we may not bring ourselves to ruin; self must be denied, that it may not be destroyed.<\/P> 3. The necessity of doing this. The flesh must be mortified, that we may enter into life<\/I> (Mar 9:43<\/span>; Mar 9:45<\/span>), into the kingdom of God, v.<\/I><\/span> 47<\/span>. Though, by abandoning sin, we may, for the present, feel ourselves as if we were halt<\/I> and maimed<\/I> (it may seem to be a force put upon ourselves, and may create us some uneasiness), yet it is for life;<\/I> and all that men have, they will give for their lives: it is for a kingdom,<\/I> the kingdom of God,<\/I> which we cannot otherwise obtain; these halts<\/I> and maims<\/I> will be the marks of the Lord Jesus,<\/I> will be in that kingdom scars of honour.<\/I><\/P> 4. The danger of not doing this. The matter is brought to this issue, that either sin must die, or we must die. If we will lay this Delilah<\/I> in our bosom, it will betray us; if we be ruled<\/I> by sin, we shall inevitably be ruined<\/I> by it; if we must keep our two hands,<\/I> and two eyes,<\/I> and two feet,<\/I> we must with them be cast into hell.<\/I> Our Saviour often pressed our duty upon us, from the consideration of the torments of hell, which we run ourselves into if we continue in sin. With what an emphasis of terror are those words repeated three times here, Where their worm dieth not, and the fire is not quenched!<\/I> The words are quoted from Isa. lxvi. 24<\/span>. (1.) The reflections and reproaches of the sinner’s own conscience are the worm that dieth not;<\/I> which will cleave to the damned soul as the worms do to the dead body, and prey upon it, and never leave it till it is quite devoured. Son, remember,<\/I> will set this worm gnawing; and how terrible will it bite that word (Pro 5:12<\/span>; Pro 5:23<\/span>), How have I hated instruction!<\/I> The soul that is food to this worm, dies not; and the worm is bred in it, and one with it, and therefore neither doth that die. Damned sinners will be to eternity accusing, condemning, and upbraiding, themselves with their own follies, which, how much soever they are now in love with them, will at the last bite like a serpent,<\/I> and sting like an adder.<\/I> (2.) The wrath of God fastening upon a guilty and polluted conscience, is the fire<\/I> that is not quenched;<\/I> for it is the wrath of the living God, the eternal God, into whose hands it is a fearful thing to fall. There are no operations of the Spirit of grace upon the souls of the damned sinners, and therefore there is nothing to alter the nature of the fuel, which must remain for ever combustible; nor is there any application of the merit of Christ to them, and therefore there is nothing to appease or quench the violence of the fire. Dr. Whitby shows that the eternity of the torments of hell was not only the constant faith of the Christian church, but had been so of the Jewish church. Josephus saith, The Pharisees held that the souls of the wicked were to be punished with perpetual punishment;<\/I> and that there was appointed for them a perpetual prison.<\/I> And Philo saith, The punishment of the wicked is to live for ever dying,<\/I> and to be for ever in pains and griefs that never cease.<\/I><\/P> The Mar 9:49<\/span>; Mar 9:50<\/span> are somewhat difficult, and interpreters agree not in the sense of them; for every one<\/I> in general, or rather every one of them<\/I> that are cast into hell, shall be salted with fire, and every sacrifice shall be salted with salt.<\/I> Therefore have salt in yourselves.<\/I> [1.] It was appointed by the law of Moses, that every sacrifice should be salted with salt,<\/I> not to preserve<\/I> it (for it was to be immediately consumed), but because it was the food of God’s table, and no flesh is eaten without salt; it was therefore particularly required in the meat-offerings, Lev. ii. 13<\/span>. [2.] The nature of man, being corrupt,<\/I> and as such being called flesh<\/I> (Gen 6:3<\/span>; Psa 78:39<\/span>), some way or other must be salted,<\/I> in order to its being a sacrifice to God. The salting<\/I> of fish (and I think of other things) they call the curing<\/I> of it. [3.] Our chief concern is, to present ourselves living sacrifices<\/I> to the grace of God (Rom. xii. 1<\/span>), and, in order to our acceptableness, we must be salted with salt,<\/I> our corrupt affections must be subdued and mortified, and we must have in our souls a savour of grace. Thus the offering up<\/I> or sacrificing<\/I> of the Gentiles is said to be acceptable, being sanctified by the Holy Ghost,<\/I> as the sacrifices were salted,<\/I> Rom. xv. 16<\/I><\/span>. [4.] Those that have the salt of grace, must make it appear that they have it; that they have salt in themselves,<\/I> a living principle of grace in their hearts, which works out all corrupt dispositions, and every thing in the soul that tends to putrefaction,<\/I> and would offend<\/I> our God, or our own consciences, as unsavoury meat doth. Our speech<\/I> must be always with grace seasoned with<\/I> this salt, that no corrupt communication<\/I> may proceed out of our mouth,<\/I> but we may loathe it as much as we would to put putrid meat into our mouths. [5.] As this gracious salt will keep our own consciences void of offence, so it will keep our conversation with others so, that we may not offend any of Christ’s little ones, but may be at peace one with another.<\/I> [6.] We must not only have this salt of grace, but we must always retain the relish and savour of it; for if this salt lose its saltiness,<\/I> if a Christian revolt from his Christianity, if he loses the savour of it, and be no longer under the power and influence of it, what can recover him, or wherewith will ye season him?<\/I> This was said Matt. v. 13<\/span>. [7.] Those that present not themselves living<\/I> sacrifices to God’s grace, shall be made for ever dying<\/I> sacrifices to his justice, and since they would not give honour to him, he will get him honour upon them; they would not be salted with the salt<\/I> of divine grace, would not admit that to subdue their corrupt affections, no, they would not submit to the operation, could not bear the corrosives that were necessary to eat out the proud flesh, it was to them like cutting off a hand, or plucking out an eye; and therefore in hell they shall be salted with fire;<\/I> coals of fire shall be scattered<\/I> upon them (Ezek. x. 2<\/span>), as salt upon the meat, and brimstone<\/I> (Job xviii. 15<\/span>), as fire and brimstone were rained on Sodom; the pleasures they have lived in, shall eat their flesh, as it were with fire,<\/I> Jam. v. 3<\/I><\/span>. The pain of mortifying the flesh now is no more to be compared with the punishment for not mortifying it, than salting<\/I> with burning.<\/I> And since he had said, that the fire<\/I> of hell shall not be quenched,<\/I> but it might be objected, that the fuel will not last always, he here intimates, that by the power of God it shall be made to last always; for those that are cast into hell,<\/I> will find the fire to have not only the corroding<\/I> quality of salt, but its preserving<\/I> quality; whence it is used to signify that which is lasting:<\/I> a covenant of salt<\/I> is a perpetual<\/I> covenant, and Lot’s wife being turned into a pillar of salt,<\/I> made her a remaining monument of divine vengeance. Now since this will certainly be the doom of those that do not crucify the flesh with its affections and lusts, let us, knowing this terror of the Lord,<\/I> be persuaded<\/I> to do it.<\/P><\/p>\n Because ye are Christ’s <\/B> ( <\/SPAN><\/span>). Predicate genitive, belong to Christ. See Rom 8:9<\/span>; 1Cor 1:12<\/span>; 2Cor 10:7<\/span>. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ’s sake. See on Mt 18:6f.<\/span> for discussion on stumbling-blocks for these little ones that believe on Jesus (Mr 9:42<\/span>), a loving term of all believers, not just children. <\/P> <\/p>\n <\/strong><\/p>\n 1) ”For whosoever shall give you,”<\/strong> (hos gar an humas) “Because whoever (should give) to you all,” as an act of compassion, care, help, hospitality, or gratitude for your labors,<\/p>\n 2) ”A cup of water to drink<\/strong> in my name,” <\/strong>(potise ptoerion heudatos en onomati) “A cup of water to drink in my name, ‘ which all gave to travelers as a mere courtesy in those dry, sultry lands, to refresh one in labor or on his pilgrimage, Joh 2:7<\/span>; Mat 10:42<\/span>; Mat 25:35-40<\/span>.<\/p>\n 3) ”Because ye belong to Christ,”<\/strong> (hoti Christou este) “Because you all belong to Christ,” are of Him, are His property – – – you all are Divinely owned. 1 . First, as His redeemed children, 2. Second, as His church which He established and purchased with His own blood, 3. Third, as His espoused and coming bride, 1Co 3:23<\/span>; 1Co 6:19-20<\/span>; Act 20:28<\/span>; Eph 5:25<\/span>; 2Co 11:2<\/span>; Rev 19:5-9<\/span>.<\/p>\n 4) “Verily I say unto you,” <\/strong>(amen lego humin) “Truly (assuredly)] say to you all,” regarding the smallest of such deeds of kindness in my labors, 2Ti 1:16-18<\/span>; Heb 6:10<\/span> -12.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/P>
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n