Bible Commentaries

Acts 1:17 — Lord Jesus, Luke 6:13-16. This does not mean that he was a true Christian, but that he was reckoned among the apostles. Long before he betrayed him, Jesus declared that he was a devil, John 6:70. He knew his whole character when he chose him, John 2:25. If it be asked why he chose such a man to be an apostle; why he was made the treasurer of the apostles, and was admitted to the fullest confidence; we may reply, that a most important object was gained in having such a man - a spy - among them. It

Acts 10:34 — Then Peter opened his mouth - Began to speak, Matthew 5:2.Of a truth - Truly, evidently. That is, I have evidence here that God is no respecter of persons.Is no respecter of persons - The word used here denotes “the act of showing favor to one on account of rank, family, wealth, or partiality arising from

Acts 13:34 — to quote another passage of Scripture.No more to return to corruption - The word “corruption” is usually employed to denote “putrefaction, or the mouldering away of a body in the grave; its returning to its native dust.” But it is certain (Acts 13:35. See the notes on Acts 2:27) that the body of Christ never in this sense saw corruption. The word is therefore used to denote “death, or the grave, the cause and place of corruption.” The word is thus used in the Septuagint. It means here simply that

Acts 21:20 — That those rites had been appointed by God, and that they were trained to their observance.(2) That the apostles conformed to them while they remained at Jerusalem, and did not deem it best to set themselves violently against them, Acts 3:1; Luke 24:53.(3) That the question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by

Acts 4:26 — opposition to the Messiah is opposition to Yahweh. And this is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is opposed to God. He that neglects him neglects God. He that despises him despises God, Matthew 10:40; Matthew 18:5; John 12:44-45; Luke 10:16, “He that despiseth me, despiseth him that sent me.” The reasons of this are:That the Messiah is “the brightness of the Father’s glory, and the express image of his person,” Hebrews 1:3. (2)He is equal with the Father, possessing

Acts 7:30 — of fire - That is, in what “appeared” to be a flame of fire. The “bush” or clump of trees seemed to be on fire, or to be illuminated with a special splendor. God is often represented as encompassed with this splendor, or glory, Luke 2:9; Matthew 17:1-5; Acts 9:3; Acts 12:7.In a bush - In a grove, or clump of trees. Probably the light was seen issuing from the “midst” of such a grove.

Acts 7:59 — Christians and Christian martyrs to offer homage to Jesus Christ. Thus, Pliny, writing to the Emperor Trajan, and giving an account of the Christians in Bithynia, says that they were accustomed to meet and “sing hymns to Christ as to God” (Latriner). (5)It is worthy of remark that Stephen, in his death, offered the same act of homage to Christ that Christ himself did to the Father when he died, Luke 23:46. From all these considerations, it follows that the Lord Jesus is a proper object of worship;

Acts 8:38 — grave; Luke 11:49, “I send them prophets,” Greek, “I send to εἰς eis them prophets” - “to” them, not “into” them, compare Romans 2:4, 1 Corinthians 14:36; Matthew 12:41, “They repented at εἰς eis the preaching of Jonas” - not into his preaching; John 4:5, “Then cometh he “to” εἰς eis a city of Samaria,” that is, “near to it,” for the context shows that he had not yet entered “into” it, compare Acts 7:6, Acts 7:8; John 21:4, “Jesus stood “on” εἰς eis the shore,” that is, not “in,” but “near” the shore.

Romans 11:29 — For the gifts - The favors or benefits which God bestows on men. The word χάρισμα charisma properly denotes any benefit which is conferred on another as a mere matter of favor, and not of reward; see Romans 5:15-16; Romans 6:23. Such are all the favors which God bestows on sinners including pardon, peace, joy, sanctification, and eternal life.And calling of God - The word “calling” κλῆσις klēsis here denotes that act of God by which he extends an invitation

Romans 12:5 — discharging our duties in our appropriate sphere, as God has appointed us.In Christ - One body, joined to Christ, or connected with him as the head; Ephesians 1:22-23, “And gave him to be head over all things to the church, which is his body;” compare John 15:1-7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or any thing particularly mysterious or unintelligible. Christians acknowledge him as their head. that is, their Lawgiver; their Counsellor,

Romans 15:14 — and nonessential points, on which they might not be entirely clear. On these, the apostle had written; and written, not professedly to communicate “new” ideas, but to “remind” them of the great principles on which they were before instructed, Romans 15:15.Able also ... - That is, you are so fully instructed in Christian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn,That when it is our duty to give instruction, admonition, or advice, it should be

Romans 6:23 — the gift of God - Not the wages of man; not what is due to him; but the mere gift and mercy of God. The apostle is careful to distinguish, and to specify thai this is not what man deserves, but what is gratuitously conferred on him; Note, Romans 6:15.Eternal life - The same words which in Romans 6:22 are rendered “everlasting life.” The phrase is opposed to death; and proves incontestably that that means eternal death. We may remark, therefore,(1) That the one will be as long as the other.(2) As

Romans 9:29 — military hosts organized for war. Hence, it denotes the “hosts of heaven,” and means:(1) “The angels” who are represented as marshalled or arranged into military orders; Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:15; Jude 1:6; 1 Kings 22:19, “I saw the Lord sitting on his throne, and all the host of heaven standing by him;” Psalms 103:21; Psalms 148:2.(2) The stars; Jeremiah 33:22, “As the host of heaven cannot be numbered, etc.” Isaiah 40:26; Deuteronomy 4:19,

1 Corinthians 12:11 — him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his “one talent,” and to make himself useful in the rank where he is placed. And,(5) No man should despise another because be is in a more bumble rank, or is less favored than himself. God has made the difference, and we should respect and honor his arrangements, and should show that “respect” and “honor” by regarding with kindness,

1 Corinthians 12:13 — the body of Christ - the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism Ephesians 4:5, they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connection.Whether we be Jews or Gentiles - There is no difference. All are on a level. In regard to the grand point,

1 Corinthians 12:4 — Now there are diversities of gifts - There are different endowments conferred on Christians. For the meaning of the word “gifts,” see the note at Romans 1:11; compare Romans 5:15-16; Romans 6:23; Romans 11:29; Rom 12:6; 1 Corinthians 1:7; 1 Corinthians 7:7.But the same Spirit - Produced by the same Spirit - the Holy Spirit. What those diversities of gifts are, the apostle enumerates in 1 Corinthians 12:8-11. The design for

1 Corinthians 6:4 — Lightfoot. But the objection to this is obvious and insuperable. Paul would not have recommended this class of people to decide their causes, but would have recommended the selection of the most wise and virtuous among them. This is proved by 1 Corinthians 6:5, where, in directing them to settle their matters among themselves, he asks whether there is not a “wise man” among them, clearly proving that he wished their difficulties adjusted, not by the most obscure and the least respected members of the church,

1 Corinthians 9:18 — and to support himself.(4) All that This case proves is, that it would be proper only where a “necessity” was laid on a man, as it was on Paul; when he could not otherwise show that his heart was in the work, and that he was voluntary and loved it.(5) This passage cannot be urged “by a people” to prove that ministers ought not to have a support. Paul says they have a right to it. A man may forego a right if he pleases. He may choose not to urge it; but no one can demand of him that he should not

2 Corinthians 1:19 — mentioned here, is the same person who in the Acts of the Apostles is called Silas. He was with Paul at Philippi, and was imprisoned there with him Acts 16:0, and was afterward with Paul and Timothy at Corinth when he first visited that city; Acts 18:5. Paul was so much attached to him, and had so much confidence in him, that he joined his name with his own in several of his epistles; 1 Thessalonians 1:1; 2 Thessalonians 1:1.Was not yea and nay - Our representation of him was not that he was fickle

2 Corinthians 3:17 — this word, that where it occurs in the New Testament unless the connection require us to understand it of God, it refers to the Lord Jesus. It was the common name by which he was known; see John 20:13; John 21:7, John 21:12; Ephesians 4:1, Ephesians 4:5. The design of Paul in this verse seems to be to account for the “liberty” which he and the other apostles had, or for the boldness, openness, and plainness 2 Corinthians 3:12 which they evinced in contradistinction from the Jews. who so little understood