Bible Commentaries

John 16:1 — The phrase "These things I have spoken to you" (Gr. tauta lelaleka hymin) brackets this subsection of the discourse and highlights a reason for it (cf. John 14:25; John 16:25; John 16:33; John 17:1). Jesus did not want His disciples to stumble (Gr. skandalethron, be caught unaware) in their discipleship after His departure because the events that would follow took them completely by surprise (cf. Matthew 5:10-12).

John 17:12 — Jesus had kept these disciples loyal to God and had protected them from external attacks while He was with them. The only exception was Judas Iscariot who was always the traitor that the Old Testament had predicted would betray the Messiah (Psalms 41:9; Psalms 69:25; Psalms 109:6-8; cf. John 13:18). His defection did not prove Jesus a failure but Scripture trustworthy. Jesus did not include Judas in His requests for the Eleven. The term "son of perdition" (Gr. ho huios tes apoleias, NIV

Acts 10:44 — Peter did not need to call for his hearers to repent on this occasion. As soon as he gave them enough information to trust Jesus Christ, they did so. Immediately the Holy Spirit fell on them filling them (Acts 10:47; Acts 11:15; cf. Acts 2:4) and baptizing them (Acts 11:16; cf. Acts 1:5). God gave His Spirit to individuals from both groups, Jews and Gentiles, solely because of their faith in Jesus Christ (Acts 11:17). The Gentiles did not have to do anything but

Romans 12:6 — The gifts that we have are abilities that God gives us by His grace (cf. 1 Corinthians 12:6; Ephesians 4:7; 1 Peter 4:10). They are capacities for His service. [Note: For defense of the view that spiritual gifts are ministries rather than abilities, see Kenneth Berding, "Confusing Word and Concept in ’Spiritual Gifts’: Have We Forgotten

Romans 5:11 — Jesus Christ’s death reconciled us to God with the effect that one day in the future we will stand before Him complete (cf. Romans 5:5-10). However we also enter into the benefits of that reconciliation now (cf. Romans 5:1-4). "This" probably refers to our future salvation, the closest antecedent. The seventh benefit of justification by faith is our present relationship with God made possible by Christ’s reconciling work on the cross. We were saved by His

Romans 9:4 — Paul shared much in common with his blood brothers. "Israelites" connotes the chosen people of God whereas "Jews" simply distinguishes them from Gentiles. [Note: See Cranfield, 2:460-61, for a summary of the way "Israel" was used in the Hebrew Scriptures and in Judaism.] Here the apostle pointed out further advantages of the Jews (cf. Romans 3:2). He named eight of their special blessings in Romans 9:4-5. God graciously

1 Corinthians 1:9 — Corinthians’ ability to persevere faithfully to the end. It rested on God’s ability and promises to preserve them. God had begun the good work of calling them into fellowship with His Son, and He would complete that work (cf. Philippians 1:6; 1 John 1:1-4). ". . . God is the subject of all the actions of the thanksgiving. And in every case that work is mediated by or focused on ’his Son Jesus Christ our Lord.’ Thus the christological emphasis that began in the salutation is carried through

1 Corinthians 4 overview — 7. The Corinthians’ relationship with Paul ch. 4 The apostle now returned to the subject of himself and the other teachers of the Corinthians as servants of God. He did so to say more about what it means to be a servant of God. In this section he clarified the essential features of an acceptable servant

Galatians 6:17-18 — as the target of persecution, in contrast to circumcision, as his final proof of his devotion to Christ (cf. Deuteronomy 15:17). He may have received some of these scars when the people of Lystra stoned him during his preaching tour of Galatia (Acts 14:19-20; cf. 2 Corinthians 11:25). Paul was not a "people pleaser." "If a thing costs us nothing men will value it at nothing." [Note: Barclay, p. 11.] "These genuine and honorable marks in the body contrast strikingly with the

Colossians 4:2 — believer’s union with Christ and the complete adequacy that that union produces. The Christian who does not pray is demonstrating independence from God (cf. John 15:5). It is only as we ask God to work that He will accomplish many things (James 4:2). Consequently Paul urged his readers to devote themselves to prayer, to give it constant attention and priority. Perhaps the main problem we face when we do pray is concentration. Therefore Paul reminded his readers to keep alert in prayer and to

1 Thessalonians 1:2-3 — 13:13). "These three Christian virtues-faith, love, and hope-occupied a large place in early analyses of Christian responsibility. The expectation was that in every life faith would work (Galatians 5:6; James 2:18), love would labor (Revelation 2:2; Revelation 2:4), and hope would endure (Romans 5:2-4; Romans 8:24-25). This threefold balance probably arose even before Paul’s doctrinal stance had matured and perhaps came from the teachings of Christ himself." [Note: Thomas, p. 242. Cf. A. M. Hunter,

1 Thessalonians 5:17 — (cf. 1 Thessalonians 1:2 b; 2 Thessalonians 1:11; Romans 1:10; Colossians 1:3; Colossians 1:9). In several of his letters he instructs his readers to devote themselves to prayer (cf. 1 Thessalonians 5:25; 2 Thessalonians 3:1; Romans 12:12; Philippians 4:6; Colossians 4:2-3)." [Note: Wanamaker, p. 200.]   "If we live in this way, conscious continually of our dependence on God, conscious of His presence with us always, conscious of His will to bless, then our general spirit of prayerfulness

1 Timothy 4:10 — herself primarily (cf. 2 Peter 1:1-11). The reason for this is that we look forward to a genuine hope beyond the grave. That hope rests in the "living" God (1 Timothy 3:15) who is the "Savior of all man" (1 Timothy 2:2; 1 Timothy 2:4; 1 Timothy 2:6). God is the Savior of all in the sense that He has provided a salvation that is available to all. He is the Savior of believers in a special sense since they are those who have accepted His provision of salvation. Salvation is sufficient

Hebrews 12:12-13 — the faith. This word of exhortation, as well as the others, reveals that the original readers were spiritually weak. Consequently, the writer urged them to build up their strength so they could work effectively and walk without stumbling (cf. Proverbs 4:25-27). The Greek word ektrepo, translated "be put out of joint" (Hebrews 12:13), has the technical medical sense of a foot turning and becoming dislocated. [Note: Ellingworth, p. 659.] This power comes as we draw upon our resources for strength,

James 5:7 — (be patient) describes "self-restraint which does not hastily retaliate a wrong." [Note: J. B. Lightfoot, Saint Paul’s Epistles to the Colossians and to Philemon, p. 138.] The Lord’s return is near (cf. Mark 13:32-37; Philippians 4:5; 1 Peter 4:7; 1 John 2:18). "The word parousias (’coming’) was a common term used to describe the visit of a king to a city or province of his kingdom and thus depicts Christ as a royal personage." [Note: Burdick, p. 201.] The

1 Peter 5:14 — indicating familial and friendly as opposed to erotic love), but also expresses the proper relationship among the members of the Christian community (’love’ here is the typical Christian term for love, agape, used also in 1 Peter 1:22; 1 Peter 4:8)." [Note: Ibid., pp. 204-5. Cf. Goppelt, p. 354; Michaels, p. 313.] In the midst of their persecution Peter prayed that his readers might experience God’s surpassing peace (Philippians 4:6-7). "Peace" expresses the common Jewish

Revelation 19:16 — the location of the name more exactly. The title "King of kings" is one that Persian and later rulers of empires ascribed to themselves (cf. Ezra 7:12), but only the Messiah qualifies for it in its true sense (cf. Deuteronomy 10:17; Daniel 4:37 LXX). [Note: Moffatt, 5:468-69; Wall, p. 229.] People living on earth at the time of the Second Coming will see Jesus Christ return (Matthew 24:30). The more important passages on the second coming of Christ are Deuteronomy 30:3; Psalms 2; Isaiah

Revelation 19:9 — person who now spoke to John appears to be the same angel who had been guiding him thorough the revelation concerning Babylon (cf. Revelation 17:1; Revelation 17:15). He instructed John to write again (cf. Revelation 1:11; Revelation 1:19; Revelation 14:13; Revelation 21:5), this time another beatitude (cf. Revelation 14:3). This blessing gives Tribulation saints an additional motivation to remain faithful. Those invited to the Lamb’s marriage supper include His friends as well as the bride (cf.

Revelation 21:1-5 — The eternal state 21:1-22:5 The next scenes in John’s visions proved to be of conditions that will exist after the Millennium. He recorded this insight to reveal the final home of believers. There are many allusions to Isaiah 60, 65 and Ezekiel 40-48 in this pericope. The final two chapters also tie up strands of revelation from every major previous section of the book. This pericope is a picture of new beginnings, a sharp contrast with the lake of fire, another final end, in the previous one. Beale

Revelation 22:12 — people finally on the basis of their works (cf. Revelation 20:12; Jeremiah 17:10; 2 Corinthians 5:10-11). "Whereas salvation is of grace, rewards are according to works." [Note: Smith, A Revelation . . ., p. 302. Cf. Matthew 16:27; Luke 23:41; 1 Corinthians 3:8; 2 Corinthians 5:10; 11:15; 2 Timothy 4:14; Hebrews 2:2; Revelation 2:23; 11:18, 18:6; 20:12, 13.] "God gives us His salvation, but He pays us for our good works." [Note: Zane C. Hodges, "The Doctrine of Rewards,