Bible Commentaries

John 10:18 — received I from the Father. This necessity of Christ to express the voluntary nature of his forthcoming death probably derived from his dual purpose: (1) of preventing the exultation of his foes in thinking that his death would be their victory, and (2) of preventing the despair of his disciples in thinking that death might defeat him. Hendriksen and others believe that the better reading here is, "No one has taken it away from me, etc." Such a use of the past tense is given in the English

Acts 10:36 — author declared that, "Except for Acts 10:34-35, there is nothing in the present speech relevant to the special question of Gentile evangelization." Ibid. But that remark is an unbelievable affirmation that (1) the lordship of Jesus Christ, (2) the mighty works of the Master, (3) the death, burial and resurrection of Christ, (4) the final judgment of all men, (5) the remission of sins through faith in Christ, and (6) the fact of Christ's being appointed to be the Judge of all men in the last

Acts 10:4 — Christian religion is a supernatural religion; and, if the supernatural elements in it can be denied, the entire system is not merely worthless, but detestable. Incidentally, the popular idea of winged angels is probably derived from the cherubim (Exodus 25:20) and from the seraphim (Isaiah 6:2); but there are no New Testament descriptions of angels with any mention of wings. A memorial before God … What interest attaches to these words! Man's natural desire for a permanent memorial may truly be

Acts 19:3 — "This indicates that John the Baptist's baptism was not Christian baptism; for in the latter they could not have been baptized without hearing of it." Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation Publishing House), p. 126. Dummelow concurred in this view, saying that in the apostolic age, "It is probable that the Trinitarian formula was used (in baptizing), Matthew 28:19." J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937),

Acts 20:4 — Macedonian congregations were represented by Sopater, Aristarchus and Secundus; the Galatian congregations were represented by Gaius of Derbe and Timothy of Lystra; the ones in Asia were represented by Tychicus and Trophimus; and it may be inferred from 2 Corinthians 8:6 ff that the Corinthian contribution was entrusted to Titus and two other brethren sent by Paul to Corinth to receive it. Regarding the reason why Titus was not named here, or anywhere else in Acts, it is thought strange that one whose

Acts 4:32 — multitude of them that believed were of one heart and soul: and not one of them said that aught of the things which he possessed was his own; but they had all things common. This is not a reference to another manifestation of the event narrated in Acts 2:43 ff, but another reference to that same event, introduced here by Luke as preliminary to the happenings regarding Ananias and Sapphira. The custom of having all things common which began shortly after Pentecost had continued until the time of these

Acts 9:24-25 — follows the teachings of Christ is certain to encounter hostility and outright hatred. Through the wall in a basket … Paul expressly tells us that "the ethnarch kept watch over the city with a garrison, purposing to apprehend him" (2 Corinthians 11:32); and, incidentally, this indicates that Rome did not control Damascus at that time. The ethnarch was the governor of the city appointed by Aretas, whose daughter was Herod's wife whom he forsook for Herodias. Howson reasoned that: From

Romans 14:13 — way, or an occasion of falling. Paul here included himself, not as a confession of guilt in the matter of the judgments he was condemning, but in order to make a more delicate and persuasive appeal to his readers (just as he doubtless did in Hebrews 2:1-3); but, as noted by Lenski, Exhortations against wrong are in place for all of us, if for no other reason, then at least that we may keep on avoiding wrong. R. C. H. Lenski, loc. cit. Lenski also has a very dramatic translation of this verse, thus: But

Romans 15:24 — deranged by occurrences in Jerusalem, which led to his long imprisonment in Caesarea, and his being sent in bonds to Rome. Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), p. 442. Brought on my way … refers to a custom among early Christians of accompanying visitors for a part of the journey when they were departing. The Christians of Ephesus, for example, when Paul was about to leave, fell on Paul's neck and kissed him,

Romans 15:32-33 — is a beautiful thought; but there are strong reasons for taking another view. This is another doxology, among many in this epistle; and a doxology differs from a prayer in three important particulars: (1) it is addressed to people, and not to God; (2) it does not contain or advocate any request or petition for the forgiveness of sins; and (3) it is not offered in the name of the Lord Jesus Christ.

Romans 16:22 — said: Ye see how large a letter I have written unto you with my own hand (Galatians 6:11). We are indebted to Hodge for this: In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1 Corinthians 16:21, "The salutation of me, Paul, with mine own hand"; 2 Thessalonians 3:17, "The salutation of Paul with mine own hand; which is the token in every epistle: so I write." Charles Hodge, loc. cit. Tertius was a Christian, and Paul honored

Romans 16:23 — therefore a man of consequence and power in that metropolis. Not many of his station in life accepted and obeyed the gospel; but it is refreshing to know that Erastus was an exception. A person, or persons, bearing this name were mentioned in Acts 19:22 and 2 Timothy 4:20; but there is no certainty, either that those references are to the same person, or that either of them refers to the treasurer of Corinth. Quartus the brother … is here mentioned alongside the treasurer of the city, and with

Romans 5:11 — that, According to the majority of the commentators, we shall not only be ultimately saved, but we now glory in God. Charles Hodge, op. cit., p. 140. In the matter of glowing, therefore, these eleven verses have come full cycle, as seen by a glance at Romans 5:2. The Christian life is a joyful life, not only because of the ultimate happiness in heaven, but because of present blessings as well; and not the least of present blessings is reconciliation through Jesus Christ. The ransomed soul is no longer at war

Romans 7:6 — that was signified by the use of "in the flesh" in the preceding verse. Paul's various usage of the same phrase is again apparent in that. In this paragraph, "flesh" means the covenant of flesh, or the law of Moses; in Galatians 2:20, it means alive in the physical body; and in Romans 8:9, it has reference to living after the lusts of the flesh. Sanday's exegesis on the meaning of this verse is, The true reading runs thus: "But as it is, we were (we are) delivered from the

1 Corinthians 10:8 — Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Notice the list of sins: (1) we should not lust after evil things; (2) neither be idolaters; (3) neither let us commit fornication. The whole sequence was the normal procedure in idol worship. In one day three and twenty thousand … Numbers 25:9 gives the number who fell as 24,000; and many have been perplexed by

1 Corinthians 12:28 — church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues. Apostles and prophets … The preeminence of these is apparent in all Paul's writings. See Ephesians 2:19. There is a conscious ranking of offices and functions of the Lord's church in this passage, as indicated by "firstly … secondly … thirdly … then." It is significant that teachers of God's word are ranked next to the

Galatians 2:11 — doctrinal error imaginable, upsetting completely the false teaching of Peter's supremacy. Peter was not merely condemned by a fellow-apostle, he was self-condemned, his own conscience reproving and repudiating his actions. Paul stated in Romans (Romans 2:1) the principle that holds a man self-condemned if he practices what he condemns in others. This Peter did, for he advocated eating with Gentiles in Acts 10; but here he refused to do so. Before going any further with this said failure of the beloved

Ephesians 1:3 — kind whatever, other than "in Christ." As Bruce said, "Paul here struck the keynote of Ephesians at once. The writer and his readers are `in Christ,' members of Christ, sharers of his resurrection life." F. F. Bruce, op. cit., p. 27. In heavenly places … MacKnight gave the meaning here as "in the Christian church"; James MacKnight, Apostolical Epistles and Commentary, Ephesians (Grand Rapids, Michigan: Baker Book House, 1969), p. 258. and, although the blessings

Ephesians 3:16 — having a body and a soul. The outward man is that alone which is seen and considered by men. The inward man is that which stands particularly with reference to God and eternity. Adam Clarke, Commentary on the Holy Bible (London: Carlton and Porter, 1829), Vol. VI, p. 447. All of the Ephesians whom Paul had converted had been made partakers of the Gift Ordinary of the Holy Spirit, granted to them as an earnest of their redemption at the time they were baptized into Christ (see Acts 2:38-39; Ephesians

Ephesians 4:11 — Christ do such a thing? He did it in the manner in view here, through the faithful preaching of men in all generations who would declare the saving message. As Bruce observed, there are two pairs of offices in view here: (1) apostles and prophets, and (2) evangelists and pastor-teachers. F. F. Bruce, op. cit., p. 85. The first pair were effective in the founding of the church, and the second pair are required in all generations. The omission of "some" before "teachers" indicates