Bible Commentaries

Acts 23:31-33 — Paul and brought him by night to Antipatris. But on the morrow they left the horsemen to go with him, and returned to the castle: and they, when they came to Caesarea and delivered the letter to the governor, presented Paul also before him. Antipatris, 26 miles south of Caesarea, was rebuilt by Herod the Great in honor of his father Antipater (hence the name). New Bible Dictionary, op. cit., p. 43. Plumptre gave the distance from Jerusalem as 42 miles; E. H. Plumptre, Ellicott's Commentary on the Holy

Acts 24:1 — And after five days the high priest Ananias came down with certain elders, and with an orator, one Tertullus; and they informed the governor against Paul. And when he was called, Tertullus began to accuse him, saying. (Acts 24:1-2 a) C.    PAUL'S THIRD DEFENSE: THE SPEECH BEFORE GOVERNOR FELIX And after five days … Boles very properly says that this may mean "either five days from Paul's departure from Jerusalem, or five days after his arrival

Acts 27:1 — been: Criminals, who were being taken to Rome to amuse by their death in the arena the idle populace, habituated to enjoy such cruel sights. Few people, like Paul, had the distinction of being remitted for trial before the highest court of the Empire. Ibid., p. 302. Julius … For a list of centurions mentioned in the New Testament, see my Commentary on Luke, Luke 7:2. Invariably, these Roman officers are presented by the sacred authors in a favorable light. The Augustan band … This was the title of

Acts 27:9-10 — lives. It is altogether possible that Paul was invited to give his opinion; and so we reject the notion that "this prisoner was out of place" in making such remarks. Paul was a man of wide experience, having already suffered shipwreck three times (2 Corinthians 11:25); and the respect in which Julius held Paul makes it nearly certain that Paul's opinion had been asked. The Fast was gone by … is a reference to the Jewish Day of Atonement, usually occurring about the time of the autumnal equinox,

1 Corinthians 12:4 — because they were foretold under that name (Psalms 68:18; Ephesians 4:8)." James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 194. They are also referred to in the several terms of Hebrews 2:4 as "signs and wonders, and manifold powers, and gifts of the Holy Spirit, according to his own will." All such supernatural wonders were scheduled to disappear (1 Corinthians 13:8); and their unique purpose was that of "confirming"

1 Corinthians 7:18-19 — creation." Any reconciliation of these epic pronouncements with the Protestant heresy of salvation "by faith alone" is impossible. As the apostle John said, "And hereby we know that we know him, if we keep his commandments" (1 John 2:3). Let him not be circumcised … is an order applicable to all of every class who become Christians; and it may not be allowed that the practice of this rite, which is essentially racial and religious, could be acceptable under any circumstances

2 Corinthians 11:23 — himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths oft. Ministers of Christ … This is not, as suggested by some, a reference to a sinful "Christ party" at Corinth (1 Corinthians 1:12); for, if it had been, Paul would not have said, "I more." As one beside himself … The RSV descends to the level of a ridiculous paraphrase in rendering this "I am talking like a madman." As Wallace said, "That certainly

2 Corinthians 11:7 — Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for naught? The bitter sarcasm of this is evident. "Professional Greek rhetoricians (alluded to in 2 Corinthians 11:6) would be suspect if they failed to demand fees." Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1085. Paul's sarcastic question is, "Have you been

2 Corinthians 13:5 — church had become "reprobate," a possibility that Paul rejected in the last clause. Again, there is witness here to the fact that the major part of the Corinthian congregation was entitled to all the wonderful things Paul said about them in 2 Corinthians 1—9, a further attestation of the unity of the epistle. In the faith … is a significant word, as used here, being a synonym for the Christian religion. In many references where Paul speaks of "faith," it has exactly

2 Corinthians 2:12-13 — Lord, I had no relief for any spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia. I had no relief … Paul had gone to Troas after the riot at Ephesus (on his way to Macedonia) as recorded in Acts 20:1; and, from what is said here, it is clear that great opportunities for the gospel strongly inclined Paul to take advantage of those opportunities; but the anxious uncertainty that he felt because of the still unresolved situation in Corinth made

Ephesians 4:25 — each one with his neighbor: for we are members one of another. Harper pointed out that Paul made the application in practical living concerning what he meant by putting off the old man and putting on the new man. From this verse through Ephesians 5:20, the contrast between the two is dramatically presented: falsehood vs. truth (Ephesians 4:25). resentment vs. self-control (Ephesians 4:26-27). stealing vs. generosity (Ephesians 4:28). evil speech vs. edification (Ephesians 4:29-30). malice vs. love

Colossians 2:6-7 — Alfred Barry, op. cit., p. 106. Guthrie's significant analysis of these two verses is: To receive Christ is but the beginning. The following is to live in him, which is described as involving four aspects, the first three very similar: (1) rooted, (2) built up, and (3) established … from a building metaphor … The fourth aspect is abounding in thanksgiving, which echoes the apostle's own enthusiasm to give thanks. Donald Guthrie, op. cit., p. 1146. Abounding … This was one of

Colossians 4:14 — total corroboration of what is stated here. And Demas salute you … As Peake said: Demas' being mentioned here without commendation is commonly explained as due to a foreboding of Paul that he would turn out badly, suggested by the reference in 2 Timothy 4:10. A. S. Peake, op. cit., p. 546. Harry Emerson Fosdick preached a sermon on the three New Testament references to Demas, calling them three points that enable the plotting of the parabola of Demas' life. The sermon is interesting enough

1 Thessalonians 5:7 — accepted that when Peter defended the apostles against a charge of being filled with new wine on Pentecost, he appealed to a universally accepted truth, "These are not drunken, as ye suppose, seeing it is but the third hour of the day" (Acts 2:15). There has always been something about wickedness which makes it inappropriate to indulge in it in the daytime. Night is the time for the deeds of darkness. George Elliott has a beautiful passage on this, quoted by Moffatt: There are few of us who

2 Timothy 3:4 — the word. Ward noted that this expression is a well-known figure of speech, meiosis, or understatement for the sake of emphasis. "In literal fact, they always please themselves and do not love God at all!" Ronald A. Ward, Commentary on 1 and 2 Timothy and Titus (Waco: Word Books, Publisher, 1974), p. 188.

Titus 1:9 — holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers. As DeWelt noted, "This has been taken by many to be a commentary on 1 Timothy 3:2, in which Paul states that the elder must be `apt to teach'"; Don DeWelt, op. cit., p. 147. and that view would appear to be correct. The primary duty of elders, namely, that of watching over and protecting the flock of God, requires that they

Titus 2:11 — to say that salvation had indeed been brought to all men. As Simeon said: Now lettest thou thy servant depart, Lord, According to thy word, in peace; For mine eyes have seen thy salvation, Which thou hast prepared before the face of all peoples (Luke 2:29-30). When Simeon said this, all men had not been saved; and at the time of Paul's writing here, nor at any time ever, was it ever true that all men are saved. Yet God has established the charter of human redemption in dimensions large enough to accomplish

Hebrews 5:12 — in the words "milk" and "solid food." Perhaps there is even a more advanced classification to be discerned in the words of Paul who said, "For the Spirit searcheth all things, yea, the deep things of God" (1 Corinthians 2:10). The metaphor of milk and solid food will be noted under Hebrews 5:13-14. It should be noted specifically that there are certain elementary, basic, and foundational truths in the Christian system that should be known and received by all. These things

Hebrews 6:10 — For God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye minister unto the saints, and still do minister. Things done to the Lord's servants are done to the Lord (Matthew 25:40); and by distinguishing themselves in ministering to the needs of the saints, which they had done and were continuing to do, they were showing their love for God's name. From the things said here, it is plain, as Milligan pointed out, that "the

James 2:23 — however, explode any possibility of "faith only" having been the grounds of that justification, even in the teachings of Paul. And he was called the friend of God … References to Abraham as the "friend of God" are found in 2 Chronicles 20:7 and Isaiah 41:8. Tasker's explanation of why God called Abraham his friend is this: God did not hide from Abraham what he proposed to do (Genesis 18:17); Abraham rejoiced to see the day of the Messiah (John 8:56). Similarly …