Bible Commentaries

1 Corinthians 14:30-31 — seem to have an example of two of the different kinds of prophesying that took place in the early church conflicting with each other. What Paul seems to have envisioned was one person-both men and women could prophesy in this sense (1 Corinthians 11:4-5)-sharing a word from the Lord. This type of prophesying was open to almost anyone in the church. While this person was speaking, another prophet received a revelation from the Lord. This appears to be a more direct revelation than just the desire

1 Corinthians 15:4 — Friday, the day of the crucifixion, was the first day, and Saturday was the second. The phrase "according to the Scriptures" probably describes the Resurrection alone in view of the structure of the sentence in Greek (cf. Leviticus 23:10-14; Psalms 16:10-11; Psalms 17:15; Isaiah 53:10 b; Hosea 6:2; Matthew 12:38-41). "Though the resurrection is part of the gospel message, it is not part of the saving work of Christ on the cross. The resurrection is stated as proof of the efficacy

2 Corinthians 13:1 — 18:15-20; 1 Corinthians 5:3-5). Second, Paul may have viewed his three visits to Corinth as three witnesses to his innocence. Third, he may have been referring to his warnings that he would not spare the Corinthians. These may be the one in 1 Corinthians 4:21, possibly a warning given during the painful visit, and the one in 2 Corinthians 13:2 b. Fourth, Paul may have meant the witness of his fellow workers when he returned to Corinth. He may have meant Titus and the brethren who accompanied him (cf.

2 Corinthians 13:14 — C. The benediction 13:14 This so-called "Trinitarian benediction" is one of the most widely quoted verses in the Pauline corpus. In each of the three phrases the genitive is subjective (i.e., the grace that comes from Jesus Christ, etc.). Paul wished that God’s

Ephesians 2:1-10 — 2:1-10 Paul proceeded to conclude his revelation of the Christian’s individual calling in Christ (Ephesians 1:3 to Ephesians 2:10). He began this section of the epistle by explaining the purpose of our calling (i.e., the glory of God, Ephesians 1:3-14). He then expounded the means whereby we appreciate our calling (i.e., knowledge given by the Holy Spirit through God’s revelation, Ephesians 1:15-23). Finally, He enunciated the motive for our calling (i.e., the unmerited grace of God, Ephesians

Philippians 2:30 — service of travelling to Rome and ministering to Paul there. He had daringly exposed himself to danger. [Note: See Deissmann, p. 88.] It was as he had labored for his absent Philippian brethren, to make up their deficiency in this sense (Philippians 4:14-18; cf. 1 Corinthians 16:17), that he had become ill. Aphrodite (Venus) was the goddess of gamblers. When a pagan Greek threw the dice he would cry out "epaphroditos!" meaning "favorite of Aphrodite." Epaphroditus’ name

1 Thessalonians 2:7-9 — mother than an apostle. "A nursing child can become ill through reaction to something the mother has eaten. The Christian who is feeding others must be careful not to feed on the wrong things himself." [Note: Warren W. Wiersbe, Be Ready, p. 40.] However, Paul gave himself, not just his message, to the Thessalonians out of love for them, not for personal gain. In this Paul followed the tradition of Jewish rabbis for whom receiving money for teaching the Law was considered shameful. [Note:

1 Timothy 6:13-14 — death, either of which would end his struggle, is interesting. It suggests that Paul believed Christ’s return for his saints at the Rapture was imminent and could precede Timothy’s natural death. Compare Paul’s final words in 2 Timothy 4:6-8 with these closing words in 1 Timothy 6:12-14. They are very similar.

2 Timothy 4:6 — believed that he would die very soon. He used two euphemistic expressions to describe his death. First, his life was presently being "poured out" as a sacrifice to God, like the daily drink offerings in Judaism (Numbers 15:1-10; cf. Numbers 28:4-7; Philippians 2:17). Soon there would be nothing left. After the Jewish priest offered the lamb, ram, or bull in this ritual, he poured wine beside the altar. This was the last act in the sacrificial ceremony all of which symbolized the dedication

Titus 3:1-2 — Instructions 3:1-2 Several duties of all Christians follow. We should (1) be subject to governmental rulers and other authorities by being obedient to them and (2) be ready to do whatever is good. We should (3) slander no one and (4) be peaceable (Gr. amachous, lit. non-fighting), gentle, and considerate toward everyone (cf. 1 Peter 2:23). "The Christian must not adopt the arts of the agitator." [Note: Hiebert, "Titus," p. 443.] "So far Paul has been concerned

Philemon 1:4-5 — (Colossians 1:7-8) and probably others as well. The objects of Philemon’s love and faith were "all the saints" and "the Lord Jesus" (Philemon 1:5) respectively. The Greek construction is chiastic (cf. Ephesians 1:15; Colossians 1:4). That is, the first and fourth elements in Philemon 1:5 go together, as do the second and third. This construction emphasizes the unity of the entire thought: love for the saints grows out of faith in Christ.

Hebrews 6:13-15 — The writer offered Abraham as an encouraging and supreme example of one who continued strong in faith and patience. "There is in Hebrews a sustained interest in Abraham (Hebrews 2:16; Hebrews 6:13-15; Hebrews 7:4-5; Hebrews 11:8-19). The appeal to Abraham as a prototype of faithful endurance in Hebrews 6:13-15 gives specific content to the exhortation in Hebrews 6:12." [Note: Lane, p. 150.] The promise to which the writer referred was the one God gave

James 5:11 — compassion and mercy especially at the end of Job’s experience, though God manifested these characteristics earlier as well. Job determined to continue to live by faith when he experienced temptation to depart from the will of God (cf. James 1:2-4). "James has been concerned to help believers to overcome the tendency to react like the world to the injustices heaped on them by the world. The world, by its very nature antagonistic to God and His kingdom, will continue to oppose God’s

1 Peter 4:1 — suffered") normally is antecedent in time to the main verb, which here is in the perfect tense (pepantai, "has ceased"). Suffering precedes ceasing, but Peter apparently meant that suffering with Christ should lead to a more holy life (cf. 1 Peter 4:2). It does not inevitably do so.

1 Peter 4:13 — experience what Jesus did during His time on earth as He continued faithful to God’s will. God will glorify us just as He will glorify Jesus. Therefore we can rejoice now at that prospect (cf. 1 Peter 1:6-7; 1 Peter 1:10-11; 1 Peter 2:21; Acts 5:41). The revelation (uncovering, Gr. apokalypsis) of Jesus Christ’s glory is most likely a reference to the Second Advent that includes the Rapture and the Second Coming (cf. 1 Peter 1:7; 1 Peter 1:13). At both of these appearings His glory will

1 John 4:18 — remove the fear in love. For example, in marriage a love relationship that is free of fear is one in which there is a commitment to demonstrate total acceptance of the mate. Total forgiveness is also necessary for a transparent relationship (Ephesians 4:31-32).

1 John 4:20-17 — V. LEARNING HOW TO LIVE OBEDIENTLY 4:20-5:17 "John no doubt intended his letter to be read publicly to all the members of each congregation-even if the addressed readers of First John were the elders, or leaders, of the church or churches to which this letter went. This public reading

Revelation 3:1 — 1. Destination and description of Christ 3:1a-b Sardis (modern Sart) stood about 33 miles southeast of Thyatira on a major highway that led all the way to Susa in Mesopotamia. [Note: See Caird, p. 47.] It had been the capital of the ancient kingdom of Lydia. It was famous for its military history, jewelry, dye, and textiles. Due to its situation on a steep hill, many people thought the city was impregnable. However Cyrus the Persian had captured

Revelation 9:11 — confirmation that the locusts represent demons. The names "Abaddon" in Hebrew and "Apollyon" in Greek both mean "destroyer." Only the Apostle John supplied information bilingually in the New Testament (cf. John 1:38; John 1:42; John 4:25; John 6:1; John 9:7; John 11:16; John 19:13; John 19:17; John 19:20; John 20:16; Revelation 1:7; Revelation 3:14; Revelation 12:9). The objective of these demons is to destroy people. God grants this lead creature permission here to carry

Revelation 9:14 — had blown the sixth trumpet to release the four angels who were bound at the Euphrates River. These are evidently four angels that John had not seen before. They must be fallen angels since good angels are not bound (cf. Revelation 20:1-3; 2 Peter 2:4; Judges 1:6). God had a purpose for them to fulfill and ordered their release to accomplish His will (cf. Revelation 9:1-11). Scripture does not record when or why God bound these angels, but evidently He restricted them as punishment. Perhaps He imprisoned