Bible Commentaries

Acts 20:1 — days, 6. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, 7-9. Paul restores him to life, resumes his discourse, and continuing it till daybreak, then departs, 10-12. Luke and his companions come to Assos, whither Paul comes by land, 13. He embarks with them at Assos, comes to Mitylene, 14. Sails thence, and

Romans 10:4 — sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me, Psalms 40:6, Psalms 40:7; Hebrews 10:4-10; which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that THE atonement was the sacrifice offered by Christ. Thus he was

Romans 16:15 — must have been there, according to the papistical doctrine, as bishop and vicar of Jesus Christ; but if he were there, is it likely that he should have been passed by, while Andronicus and Junia are mentioned as of note among the apostles, Romans 16:7, and that St. Paul should call on the people to remedy the disorders that had crept in among themselves; should not these directions have been given to Peter, the head of the Church? And if there were a Church, in the papistical sense of the word, founded

Romans 4:5 — misapprehension, that although the verb δικαιοω has a variety of senses in the New Testament, yet here it is to be taken as implying the pardon of sin; receiving a person into the favour of God. See these different acceptations cited in Clarke's note on "Romans 1:17", and particularly under No. 7. It is also necessary to observe, that our translators render the verb λογιζομαι differently in different parts of this chapter. It is rendered counted, Romans 4:3; Romans 4:5; reckoned, Romans 4:4; Romans 4:9-10; imputed,

Romans 7:20 — Verse Romans 7:20. It is no more I — My will is against it; my reason and conscience condemn it. But sin that dwelleth in me-the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over

Romans 7:5 — Verse Romans 7:5. For, when we were in the flesh — When we were without the Gospel, in our carnal and unregenerated state, though believing in the law of Moses, and performing the rites and offices of our religion.The motions of sins, which were by the law —

1 Corinthians 15:8 — Verse 1 Corinthians 15:8. And last of all - of me also — It seems that it was essential to the character of a primitive apostle that he had seen and conversed with Christ; and it is evident, from the history of Saul's conversion, Acts 9:4-7, where see the notes, that Jesus Christ did appear to him; and he pleaded this ever after as a proof of his call to the apostleship. And it does not appear that, after this time, Jesus ever did make any personal discovery of himself to any one.As of

1 Corinthians 7:10 — Verse 1 Corinthians 7:10. I command, yet not I, but the Lord — I do not give my own private opinion or judgment in this case; for the Lord Jesus commands that man shall not put asunder them whom God hath joined, Matthew 5:32; Matthew 19:6. And God has said the same,

Galatians 5:12 — greatly weakened among that people by the influence of the false teachers, so that in all probability he could exercise no ecclesiastical function; he could therefore only express his wish. And the whole passage is so parallel to that, 1 Corinthians 5:6-7, that I think there can be no reasonable doubt of the apostle's meaning: Let those who are unsettling the Church of Christ in your district be excommunicated; this is my wish, that they should no longer have any place among you."

Ephesians 2:1 — CHAPTER II. The character of the Ephesians previously to their conversion to Christianity, 1-3. By what virtue they were changed, and for what purpose, 4-7. They were saved by faith, 8, 9. And created unto good works, 10. The apostle enters into the particulars of their former miserable state, 11, 12. And those of their present happy state, 13. Christ has broken down the middle wall of partition between

Ephesians 3:14 — they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, Acts 20:36; Acts 21:5. Stephen kneeled when he was stoned, Acts 7:60. And Peter kneeled when he raised Tabitha, Acts 9:40.Many parts of this prayer bear a strict resemblance to that offered up by Solomon, 2 Chronicles 6:1, c., when dedicating the temple: He kneeled down upon his knees before all the congregation of

1 Timothy 1:18 — and to comfort. See 1 Corinthians 14:3. This is a very sober and good sense of the passage.War a good warfare — The trials and afflictions of the followers of God are often represented as a warfare or campaign. See Isaiah 40:2; 1 Corinthians 9:7; 2 Corinthians 10:4; and see the reasons of this metaphorical form of speech, in Clarke's notes on "Ephesians 6:13".

1 Timothy 2:1 — CHAPTER II. Prayer, supplication, and thanksgiving, must be made for all men; because God wills that all should be saved, 1-4. There is but one God and one Mediator, 5-7. How men should pray, 8. How women should adorn themselves, 9, 10. They are not suffered to teach, nor to nor to usurp authority over men, 11-14. How they may expect to be saved in child-bearing, 15. NOTES ON CHAP. II.Verse 1 Timothy 2:1. I exhort -

1 Timothy 6:1 — 9,10. Timothy is exhorted to fight the good fight of faith, and to keep the charge delivered to him, 11-14. A sublime description of the majesty of God, 15, 16. How the rich should behave themselves; and the use they should make of their property, 17-19. Timothy is once more exhorted to keep what was committed to his trust; and to avoid profane babblings, through which some have erred from the faith, 20, 21. NOTES ON CHAP. VI.Verse 1 Timothy 6:1. Let as many servants as are under the yoke —

1 Timothy 6:2 — εργασιασ, of the service; this reading is plainly a gloss; it is not acknowledged by any other MS., nor by any version. FG, and the Codex Augustanus 6, have ευσεβειας, of godliness; a term by which the whole Gospel doctrine is expressed, 1 Timothy 4:7-8, as also in the 6th verse of this chapter. 1 Timothy 6:6

Titus 1:5 — elders - persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place are the same as those termed bishops in Titus 1:7. We have many proofs that bishops and elders were of the same order in the apostolic Church, though afterwards they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject.In every city. - κατα πολιν.

Titus 2:10 — signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: - -------------Tun', trium literarum homo, Me vituperas? F-u-r, etiam fur trifurcifer. "Dost thou blame me, thou man of three letters? Thou art a thief, and

Hebrews 9:7 — Verse Hebrews 9:7. But into the second — That is, the holy of holies, or second part of the tabernacle, the high priest alone, once every year, that is, on one day in the year only, which was the day on which the general atonement was made. The high priest could

James 2:1 — with the Gospel of Christ, 1-4. God has chosen the poor, rich in faith, to be heirs of his kingdom, even those whom some among their brethren despised and oppressed, 5, 6. They should love their neighbour as themselves, and have no respect of persons, 7-9. He who breaks one command of God is guilty of the whole, 10, 11. They should act as those who shall be judged by the law of liberty; and he shall have judgment without mercy, who shows no mercy, 12, 13. Faith without works of charity and mercy is

1 Peter 3:1 — CHAPTER III. The duty of wives to their husbands, how they are to be adorned, and be in subjection as Sarah was to Abraham, 1-6. The duty of husbands to their wives, 7. How to obtain happiness, and live a long and useful life, 8-11. God loves and succours them that do good; but his face is against the wicked, 12, 13. They should suffer persecution patiently, and be always ready to give a reason of the hope that is