Bible Commentaries

John 15:26 — Greek word [@parakletos]; translated "Comforter," is found in the first four of these passages. See under John 14:16-17. There is no contradiction in the fact of Jesus' sending the Comforter and the Father's sending him (see under John 15:23). Critics who see a contradiction in these passages have simply missed the main point of this Gospel, namely, that Christ and the Father are one. Spirit of truth … is another designation of the Comforter and stresses the function of completing

Acts 18:1 — and the speculation of Hervey is as good as any: If (he went) by land, (it was) a forty mile, or two days journey; if by sea, a one day's sail. Lewin thinks he came by sea, that it was in winter, and that possibly one of the shipwrecks mentioned in 2 Corinthians 11:25 may have occurred at this time. A. C. Hervey, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Vol. 18, Acts ii, p. 87. To Corinth … A significant portion of the New Testament is addressed to Christians

Acts 21:20-21 — forms and sacrifices would have such a force upon all the Jews, that rather than their being able to tear away from them, God would tear them away from the Jews. See reasons for God's destruction of the temple in my Commentary on Mark under Mark 13:2. As Wesley said, "James should have told those Jewish Christians: I do not keep the law of Moses; neither does Peter; neither need any of you!" John Wesley, op. cit., in loco. The charges mentioned here, to the effect that Paul had persuaded

Acts 22:7-8 — and only aids the persecuted cause by (a) arousing sympathy always felt for the "under dog," (b) by intensifying the zeal of the persecuted party, and (c) by scattering and multiplying the centers of dissemination of the persecuted truth. (2)    This is the most important question a mortal might ask. It is who Jesus is, was, and ever is which hails him as God in the hearts of men and demands their allegiance, loyalty, and obedience. (3)    What shall

Romans 12:16 — of every other Christian; and God knows no aristocracy in his holy church except that of loving service. Set not your mind on high things … does not contradict the Scripture which says, Set your mind on the things which are above (Colossians 3:2). The high things mentioned here are the so-called high things which constitute the difference between the preferred and neglected Christians, things like wealth, privilege, education, social grace, power, office, and position in the world. Not setting

Romans 12:3 — pride, ambition, conceit, vainglory and self-love of the mind can only be driven out by the filling of the personality with the "mind of Christ" who "made himself of no reputation and took upon him the form of a servant" (Philippians 2:5 f), thus sacrificing the very thing to which the natural human mind clings most tenaciously. In this verse, Paul was still dealing with the problem of getting a new mind into Christians. Paradoxically, even the great spiritual emoluments of Christian

Romans 14:5 — of every Christian. Although the word "conscience" does not appear in this chapter, it is nevertheless, in a sense, the subject of it, a subject of surpassing importance to every child of God. THE SOVEREIGNTY OF THE CONSCIENCE From Romans 2, it has already appeared that conscience, like memory, reason, and imagination, is a noble endowment of humanity, and one that sets people apart from the lower orders of creation. The function of this priceless faculty, as noted by R. C. Bell, is: Not

Romans 2:26 — If therefore the uncircumcision keep the ordinance of the law, shall not his uncircumcision be reckoned for circumcision? In Romans 2:18, the alternative translation of a key clause was noted: "distinguish the things that differ"; and the crying need to do just that becomes apparent in the study of a verse like this. All kinds of false teachings are advocated as a result

Romans 6:14 — law; now, for all who will accept it, grace has been provided. The remedy for all the sins ever committed or that ever could be committed has already been given. The Holy Spirit has been promised and will be received by them that obey the gospel (Acts 2:38 ff). The Saviour himself is interceding at God's right band for the Christian; and the community of the Lord's children on earth, called the church, are daily praying for and exhorting one another. What a glorious status to have, that of being under

Romans 8:15 — the repetition as one of endearment and entreaty, taken from the natural impulse of children to repeat a beloved name in different forms. W. Sanday, Ellicott's Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 236. Barrett was impressed with the profound implications of this verse, as follows: That it occurs twice (the expression "Abba, Father") in Paul's Greek writings is a striking fact, which may be due to the impression made by Jesus' direct and

1 Corinthians 15:58 — an easy way of salvation by merely believing, Paul demanded and encouraged that the redeemed should abound continually in the Lord's work. He commanded the Philippians to "work out your own salvation with fear and trembling" (Philippians 1:12). He established a pillar of truth, both at the beginning of Romans (Romans 1:5) and at the end of it (Romans 16:26), stressing the "obedience of faith." He, like every true Christian, would have been outraged by any notion to the effect that

1 Corinthians 7:1 — word "good" in this place "does not mean morally good, but that it is for man's best interests in some circumstances to remain single." Donald S. Metz, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 372. "He is teaching that because of the persecution of Christians, it is better not to get married and bring children into the world to be killed and suffer persecution. George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee, 1947),

2 Corinthians 12:21 — the lustful sins mentioned here. The magnificent Paul would meet the challenge frontally; there would be no compromise; and either the sinners would renounce their sins or the church of God would renounce them. Filson identified these last two verses (2 Corinthians 12:20-21) as "one of the strongest arguments" Floyd V. Filson, op. cit., p. 416. for repudiating these last four chapters as part of this epistle. If these verses are the "strongest" arguments in favor of such a hypothesis,

Galatians 3:22 — sense of his "obedience of faith" upon his believing and being baptized, these being prerequisites of his salvation, and thus, in that lower sense, justifying him. See note 3, at the end of this chapter. Thus, the full meaning of Galatians 3:22 is that the "promise of sharing in the perfect faith and obedience of Christ (called the faith of Christ) might be given to them that believe." Thus, the faith only concept is wrong on two counts: (1) the notion that it is the sinner's imperfect

Hebrews 4:16 — throne reveals that the universe is a controlled and governed entity and that there is a center of power and authority, called here "the throne of grace." The universe is, therefore, not like a clock left to run down. God is upon the throne. (2) The government of all things is personal. Not a computer, but a throne; not blind senseless matter, but a person; not merely law, but the will of One on the throne — that is the concept of universal government explicit in this mention of the

Hebrews 5:1 — comparison, as to rank, character, quality of sacrifice, or whatsoever, the marvelous superiority of Christ is emphatically demonstrated. He begins with the ordinary qualifications of any high priest, namely, that (1) he should be taken from among people; (2) appointed by God; (3) have tender compassion for those whom he represented; (4) possess an adequate sacrifice; and (5) refrain from taking such an honor unto himself. Then he proceeds to show how, in all of these matters, Christ possessed the most

James 2:1 — usual, the scholars cannot agree on whether "faith" is here subjective or objective. Zerr made it objective, "referring to the Christian religion." E. M. Zerr, Bible Commentary, James (Marion, Indiana: Cogdill Foundation, 1954), p. 244. Roberts said that "It is subjective and does not refer to the doctrine or teaching." J. W. Roberts, The Letter of James (Austin, Texas: Sweet Publishing Company, 1977), p. 69. As Gibson said, "Here it may be either (1) objective as

James 5:7 — waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. Until the coming of the Lord … In Jesus' great prophetic utterances regarding the destruction of Jerusalem, as recorded in Matthew 24, Mark 13, and Luke 21, our Lord blended the prophecies of the destruction of Jerusalem with those of the coming of the end of the world; and, in all probability, not even the apostles and other New Testament writers understood until long afterward

1 John 1:3 — and heard declare we unto you also, that we also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: That … we declare unto … The word "declare" is here repeated from 1 John 1:2, indicating the close unity of the whole passage. "The proclamation (declaration in our version) need not refer to the Gospel of John specifically. It is the substance of all gospel or apostolic preaching."J. W. Roberts, op. cit., p. 23.

Revelation 2:10 — faithful unto death, and I will give thee the crown of life. The devil is about to cast some of you into prison … As Hinds pointed out, "These words show that evil-workers are in the service of the devil," John T. Hines, op. cit., p. 42. since it was actually men, human beings, who cast the saints into prison. Furthermore, this must not be understood as any form of mild punishment. Those seized by the government and awaiting trial and execution were held in prison, which in that ancient