Bible Commentaries

John 13:2 — deeds, as here; but this power is effective only in those souls who have consented to evil domination. Judas had already consented to sin and readily became the instrument of Satan through an act of his own volition. See my Commentary on Matthew, Matt. 4:2; 8:26,32; 112:29; 28:11,15. Judas Iscariot, Simon's son … CONCERNING JUDAS ISCARIOT Judas was named one of the Twelve by Jesus and, along with the others, was commissioned to "heal the sick and raise the dead" (Matthew 10:7); and it

John 16:33 — and effectiveness. He had indeed overcome the world! According to Dummelow, "overcome" actually means "conquered." He said: See the sublime vision in the Revelation, where Christ goes forth conquering and to conquer (Revelation 6:2). The victory of Christ over the world, and the victory of believers through that victory, are favorite themes of the Fourth Evangelist. J. R. Dummelow, op. cit., p. 803. The marvelous words of this extensive discourse of Jesus are matched by the marvelous

Acts 2:40 — thou shalt both save thyself and them that hear thee (1 Timothy 4:16). So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling (Philippians 2:12). The great teaching of these verses, taken in conjunction with what Peter said, is that man is himself responsible for whether or not he is saved. If he obeys the Lord, he will be saved, not as a matter of merit, but by the grace of God; but if

Romans 8:20 — For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope. There are three statements in this verse: (1) the creation was subjected to vanity; (2) this subjection was not voluntary, but imposed by God; and (3) the very subjection is a basis of hope, for otherwise there would have been no point at all in granting to rebellious humanity any further tolerance at all. Vanity … describes the

2 Corinthians 1:8 — text affords." Philip E. Hughes, op. cit., p. 16. THE AFFLICTION IN ASIA McGarvey followed the reasoning of such commentators as Calvin, Paley, Olshausen and others in identifying this affliction as the riot at Ephesus, described by Luke (Acts 19:23—20:1). However, the narrative in Acts appears to indicate that Paul escaped without any suffering at all. Furthermore, "I would not have you ignorant" in this verse seems to say that the knowledge of this affliction would be news at

Galatians 6:7-8 — his flesh shall of the flesh reap corruption,' but he that soweth unto the Spirit shall of the Spirit reap eternal life. Soweth unto his flesh … is a reference to living after the lusts of the flesh as Paul had just outlined in Galatians 5:18-21; and sowing to the Spirit is the equivalent of living the kind of life that exhibits the fruit of the Spirit (Galatians 5:22-24). SOWING AND REAPING A.    The principle of sowing and reaping is handed down from the throne of God

Philippians 3:2 — "dogs"; the prophet Isaiah compared the false shepherds of Israel to dumb dogs, lazy dogs, and greedy dogs (Isaiah 56:9-11); and the Psalmist designated the enemies of the Messiah, stating that "the dogs have encompassed" him (Psalms 22:16). Ill-workers … The opinion of Dummelow cannot be ruled out that there are three classes of gospel enemies in this passage, the expression here meaning the establishment of national Israel (1 Thessalonians 2:14-16). "Unbelieving Jews

2 Thessalonians 3:10-11 — canker of civilization, in which are bred and incubated every vice and crime. Some, alas, must be cared for by others; but, when they are able-bodied, "the state that gives bread should compel labor"! W. F. Adeney, The Pulpit Commentary, Vol. 21, 2 Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 85. The wisdom of Almighty God shines in this apostolic injunction. Of course, this law can be ignored for a time, as long as the stored-up capital of previous

1 Timothy 1:20 — Epistle as teaching that the resurrection was passed already!" H. D. M. Spence, op. cit., p. 183. Alexander … Although some have done so, it would appear to be precarious to identify this character with "Alexander the coppersmith" (2 Timothy 4:14), or with another Alexander mentioned in Acts 19:33. Whom I delivered to Satan … Another glimpse of this same apostolic power is found in the case of the incestuous person (1 Corinthians 5:5), and this is a power no longer on earth.

2 Timothy 4:7 — course. Here again, under another figure, it is the race of life which is meant. Unlike the races which marked the Olympiads, wherein only one received the prize, the Christian race allows that all who run lawfully and diligently may receive the prize (2 Timothy 4:8), provided that, as in the example of the apostle, they FINISH the course. It will be remembered that in the Saviour's parable, the payoff came in the evening (Matthew 20:8). I have kept the faith … Many scholars cannot resist the

Hebrews 13:18-19 — in covenant relationship with God. Whatever their actual lapse, or threatened failure, they were yet safely within the body of the redeemed and were considered to be such persons whose prayers would benefit the devout author of this great epistle. (2) A second matter of interest is the basis upon which the author predicated his request for prayers, namely, that he was at the end of the things he could do himself toward the attainment of the object mentioned, and also that he had a clear conscience.

James 4:11 — thus: What law? According to Dean Plumptre, "the royal law of Christ, which forbids judging (Matthew 7:1-5)." Alford said it was: "The law of Christian life: the old moral Law, glorified and amplified by Christ, the royal law of James 2:8." Luther made it: "The law of Christian life, which, according to its contents, is none other than the law of love." E. C. S. Gibson, op. cit., p. 56. In the scholarly opinion thus cited by Gibson, the admission is clear enough that

1 Peter 1:12 — from heaven implies that the word of the apostles is even superior to that of the prophets, being the result of a more glorious endowment by the blessed Spirit. "The primary reference (in this) is to the descent of the Spirit on Pentecost (Acts 2.)" Archibald M. Hunter, op. cit., p. 99. Which things angels desire to look into … In emphasizing the greatness of the salvation that has come to Christians, Peter in this affirms that even the angels of heaven are deeply concerned and interested

2 Peter 1:11 — misrepresent it and view Christian teaching as seditious." David F. Payne, op. cit., p. 601. Of our Lord and Saviour Jesus Christ … Caffin pointed out that there is an exact "correspondence of the Greek words here with those used in 2 Peter 1:1," B. C. Caffin, op. cit., p. 6. making a very strong argument for the rendition there as "Our God and Saviour Jesus Christ." Before leaving this verse, we should dwell upon the immeasurable confidence inspired by it. Some have

2 Peter 1:20 — their church alone). Nothing like this could possibly be in this passage. As Kelcy said, "There are many New Testament passages which indicate that the writers expected their readers to understand what they wrote (Ephesians 3:4; 1 Thessalonians 5:27; 1 John 2:12-13)." Raymond C. Kelcy, op. cit., p. 133. Christ himself bore witness of the fact that every man is responsible for studying and reading the word of God for himself, when he demanded of the lawyer, "What is written in the law?

2 Peter 3:18 — understood the "grace" to be that which Christ bestows; but as Caffin said, "Peter insists on the knowledge of Christ as essential for growth in grace," B. C. Caffin, op. cit., p. 71. which, of course, it is. "Beware" in 2 Peter 3:17 and "grow" in this, were seen by Fuhrman as, "the essence and theme of this whole epistle." Eldon R. Fuhrman, op. cit., p. 338. There are false teachers abroad; beware! A Call to progress' has been sounded; grow! To him

1 John 5:3 — his commandments are not grievous. There is no need here to defend John with the declaration that, "he was not a legalist";Leon Morris, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1268. or to oppose him by alleging that Paul's teaching is opposed to this. It is not opposed to it in any manner; although it is quite true that some of the alleged teachings of Paul are denied by this passage. For example, the notion that, "In

Revelation 18:3 — totally inadequate to view the seduction of "the kings" as being derived solely from "the vast luxury trade bringing widespread prosperity." G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 223. Something far more significant is indicated. And the merchants waxed rich … This enters into the ultimate disaster, because the proliferation of a rich class indicates a loss of spiritual values. "The English word waxed comes from the

Revelation 2:12 — skins of animals; and a great library was built there, which was later moved to Alexandria and consolidated with the library there. The founding of the city lay beyond the mists of long pre-Christian history, but coins were minted there as late as 452 B.C., and possibly much earlier. The principal importance of the place dates from the times of Lysimachus (355 to 281 B.C.), after whom Pergamum continued as a kingdom until Attalus III, upon whose death (133 B.C.) the kingdom was bequeathed to Rome.

Revelation 3:10 — regarding this, that of Trench as quoted by Earle seems the best: "It is much better to take the whole Gospel as the word of Christ's patience, everywhere teaching, as it does, the need of a patient waiting for Christ." Ralph Earle, op. cit., p. 520. I will also keep thee from the hour of trial … This figures prominently in the theories of millennialists, who take the passage as emphasizing that Christians shall be delivered from not through the great trial, "implying the rapture of