Bible Commentaries

John 14:12 — believed on Him, but after His ascension many more did. The miracle of regeneration multiplied after Jesus ascended to heaven and the Father sent the Holy Spirit. Three thousand people became believers in Jesus on the day of Pentecost alone (Acts 2:41). The church thoroughly permeated the Roman Empire during the apostolic age whereas Jesus’ personal ministry did not extend beyond Palestine. The whole Book of Acts is proof that what Jesus predicted here happened (cf. Acts 1:1-2; Acts 1:8).

John 15:14-15 — close friend, or an intimate friend depending on his or her love and loyalty. Likewise all believers are God’s friends in one sense, but abiding believers are His friends on a deeper level because they seek to obey Him consistently (cf. Psalms 25:14). A good servant (Gr. doulos, lit. slave) also obeys his master. What then is the difference between a servant of God and an intimate friend of God? Jesus proved to His disciples that they were His friends as well as His servants but pointing out that

John 19:11 — sovereignty never mitigates the responsibility and guilt of moral agents who operate under divine sovereignty, while their voluntary decisions and their evil rebellion never render God utterly contingent (e.g. Genesis 50:19-20; Isaiah 5:10 ff.; Acts 4:27-28)" [Note: Carson, The Gospel . . ., p. 600.] Who did Jesus have in mind when He spoke of the one who had handed Him over to Pilate? Some interpreters believe that Jesus meant Caiaphas. [Note: Morris, p. 705; Blum, p. 338; Tenney, "John,"

John 19:30 — probably the cheap sour wine the legionnaires drank. Though it provided some refreshment, it was a strong astringent that could contract the throat muscles and prevent the condemned victim from crying out with pain. [Note: Tenney, "John," p. 184.] Nevertheless Jesus cried out with a loud voice (Mark 15:37), "It is finished" (Gr. tetelestai). He probably shouted with a cry of victory. The verb teleo denotes the completion of a task. Jesus was not just announcing that He was about

Acts 13:16-41 — Paul’s synagogue sermon in Antioch of Pisidia 13:16-41 Luke recorded three of Paul’s evangelistic messages to unbelievers: here in Pisidian Antioch, in Lystra (Acts 14:15-17), and in Athens (Acts 17:22-31). This is the longest of the three, though Luke quite certainly condensed all of them. This

Acts 16:13 — prayer" was used in Jewish writings as a synonym for "synagogue" since Jewish synagogues were essentially places of prayer. It was customary for Jews and Gentile God-fearers (sebomene ton theon, "worshipper of God," Acts 16:14; Acts 13:43; Acts 18:7) to meet in the open air by a river or the sea when a synagogue was not available. [Note: Josephus, Antiquities of . . ., 14:10:23. Cf. Psalms 137:1-6.] "Where there was no Synogogue there was at least a Proseuche, or meeting-place,

Acts 16:17-18 — apostles’ herald announcing them wherever they went. Paul did not want her to continue doing that, however. Her presence and public relations work implied that the missionaries were allies of the demon that people knew indwelt her (cf. Mark 1:24-25). Jesus working through Paul cast the demon out (Mark 9:14-29; Luke 4:33-35; Luke 6:18; Luke 7:21; Acts 8:9-24; Acts 13:6-12; Acts 19:13-20). Luke did not record whether this girl became a Christian, though she probably did. His interest lay in what

Acts 5:34 — As mentioned previously, the Pharisees were the minority party in the Sanhedrin, though there were more than 6,000 of them in Israel at this time. [Note: Josephus, Antiquities of . . ., 17:2:4.] They were, notwithstanding, far more influential with the masses than the Sadducees were. The Pharisees looked for a personal Messiah. They believed in the resurrection of the dead and the existence and activity of angels and demons. They tried to

1 Corinthians 1:8 — By God’s sustaining power Christians will stand free of guilt before Him on that day. The day of the Lord Jesus Christ is the Rapture (cf. Philippians 1:6; Colossians 3:4; 1 Thessalonians 3:13; 1 Thessalonians 5:23; et al.). It is not the day of the Lord, which is a term both Old and New Testament writers used to refer to the period beginning with the Tribulation and extending through the Millennium. "The expression

1 Corinthians 10:13 — either. Failure was not inevitable. The temptations the Corinthians faced were not unique, and the Lord would give them grace to handle any temptation they might face. [Note: For other verses dealing with God’s part in temptation, see Exodus 16:4; Deuteronomy 8:2; 1 Chronicles 21:1; Job 1:12; 2:6; Matthew 6:13; and James 1:13.] God has promised to enable us to do His will in any and every situation, and He will stand true to His promise (cf. Matthew 28:20; et al.). He provides a way of escape

1 Corinthians 15:24-26 — the end of the Millennium (Revelation 20:7-10). He will also defeat death, and from then on no one will die. The saved will enter the new heavens and new earth to enjoy bliss with God forever while the lost will suffer everlasting torment (Matthew 25:46; Revelation 20:11 to Revelation 21:1). "Many see evidence of the millennium in Paul’s discourse on resurrection (1 Corinthians 15, esp. 1 Corinthians 15:20-28)." [Note: Robert L. Saucy, The Case for Progressive Dispensationalism, p.

2 Corinthians 1:2 — grace (cf. 2 Corinthians 8:9)." [Note: Broomall, p. 1261.] "Grace and peace, the favour of God and its fruits, comprehend all the benefits of redemption." [Note: Charles Hodge, An Exposition of the Second Epistle to the Corinthians, p. 4.] The combination of grace and peace in Paul’s greeting here and elsewhere unites Greek and Semitic terms to form an unconventional greeting (cf. Romans 1:7; 1 Corinthians 1:3; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1

2 Corinthians 10:17-18 — could not even boast about what he had accomplished since it was God who was at work through him. His only boast therefore would be the Lord. That is, he would be proud only of his Lord. He quoted Jeremiah who expressed this thought well (Jeremiah 9:24; cf. 1 Corinthians 1:31). The only commendation worth anything is the work that God has done through His servants, not their words. This is His commendation of them (cf. 2 Corinthians 5:9). "In the Christian church, indeed, self-commendation should

2 Corinthians 12:7 — enemies. Some modern Roman Catholic interpreters take it as temptation assailing moral purity. Many modern Protestant interpreters see it as a physical illness or infirmity such as bad eyesight, a speech impediment, malaria, or epilepsy (cf. Galatians 4:13-15). Since the scriptural data does not provide a definite answer, it seems best to suspend judgment on this decision. Various commentators have made good cases for every one of the positions described above. Probably Paul avoided being explicit

2 Corinthians 5:20 — God’s ambassadors, one of the most exalted titles the Christian can claim. "The ambassador has to be persona grata with both countries (the one that he represents and the one to which he goes)." [Note: Robertson, Word Pictures . . ., 4:233.] Ambassadors authoritatively announce messages for others and request, not demand, acceptance. The Christian ambassador, moreover, announces and appeals for God. ". . . when Christ’s ambassador entreats it is equivalent to the voice

Galatians 1:1 — legs, in a good state of body, with eyebrows meeting and nose somewhat hooked, full of friendliness; for now he appeared like a man, and now he had the face of an angel." [Note: E. Hennecke and W. Schneemelcher, eds., New Testament Apocraypha, 2:354.] The apostle’s Hebrew name was Saul. As the apostle to the Gentiles he consistently used his Gentile name, Paul, in his epistles. In his reference to himself Paul emphasized his apostolic office. The Greek word translated "apostle"

1 Thessalonians 1:4-5 — salvation. There are three participial clauses that modify the main verb eucharistoumen ("we give thanks," 1 Thessalonians 1:2). 1 Thessalonians 1:2 b gives the manner of giving thanks, 1 Thessalonians 1:3 the occasion, and 1 Thessalonians 1:4 the ultimate cause. Their response to the gospel proved God’s choice of them. Paul had not persuaded them by clever oratory, but the power (Gr. dynamei, dative case) of God through the Holy Spirit’s convicting work had brought them to faith

2 Thessalonians 3:12-13 — Paul commanded the idle to settle down and to support themselves (cf. 1 Thessalonians 4:11; Genesis 3:19). The obedient majority he counseled to endure this added affliction patiently and to continue doing right. "’With quietness,’ emphatic by its forward position [in the Greek text], points to the quality of mind that

1 Timothy 3:11 — Does this verse refer to female deacons? [Note: Robertson, 4:575; Towner, The Letters . . ., p. 265; et al.] Historically most interpreters have preferred this view. [Note: Mounce, pp. 203, 207-12.] Others believe it refers to the wives of male deacons. [Note: Knight, pp. 171-72; Mounce, p. 204; et al.] Still

1 Timothy 3:8-10 — another at other times; honest, not hypocritical, sincere; men of integrity.   3.    "Not addicted to much wine" means not an addict (Gr. me oino pollo prosechontas, 1 Timothy 3:8; cf. elder qualification #8).   4.    "Not fond of sordid gain" means he does not love "dirty money" (Gr. me aischrokerdeis, 1 Timothy 3:8; cf. elder qualification #12).   5.    "Holding the . . . faith