Bible Commentaries

Acts 18:19 — there—Aquila and Priscilla. but he himself entered into the synagogue—merely taking advantage of the vessel putting in there. and reasoned with the Jews—the tense here not being the usual one denoting continuous action (as in Acts 17:2; Acts 18:4), but that expressing a transient act. He had been forbidden to preach the word in Asia (Acts 16:6), but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the

Romans 10:8 — (as OLSHAUSEN truly observes) is not merely appropriating the language of Moses, but keeping in the line of his deeper thought. that is, the word of faith, which we preach—that is, the word which men have to believe for salvation (compare 1 Timothy 4:6).

Romans 6:1 — doctrine of a purely gratuitous justification, the objection is plausible nor has there ever been an age in which it has not been urged. That it was brought against the apostles, we know from :-; and we gather from Galatians 5:13; 1 Peter 2:16; Judges 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show.

1 Corinthians 16:22 — 22. A solemn closing warning added in his own hand as in Ephesians 6:24; Colossians 4:18. the Lord—who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. IGNATIUS [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified"

1 Corinthians 3:3 — aim not at the glory of God, and the good of our neighbor, but at gratifying self. walk as men—as unregenerate men (compare 1 Corinthians 3:21- :). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Romans 8:4; Galatians 5:25; Galatians 5:26).

1 Corinthians 3:9 — here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (Ephesians 2:21; Ephesians 2:22; Ephesians 4:29).

1 Corinthians 4:2 — 2. Moreover—The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards ( :-), and God's way (1 Corinthians 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the

2 Corinthians 10:8 — of punishment not being carried into effect)." for edification . . . not for . . . destruction—Greek, "for building up . . . not for . . . CASTING DOWN" (the same Greek as in 2 Corinthians 13:10- :): the image of a building as in 2 Corinthians 10:4; 2 Corinthians 10:5. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true

2 Corinthians 2:17 — 11:18; Philippians 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2 Corinthians 11:13; 1 Thessalonians 2:3). which corrupt—Greek, "adulterating, as hucksters do wine for gain" (2 Corinthians 4:2; Isaiah 1:22; 2 Peter 2:3, "Make merchandise of you"). as of sincerity . . . as of God—as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God. in Christ's—as united to Him in living membership,

2 Corinthians 8:12 — 8:11- :, The Lord loveth a cheerful giver." Compare as to David, 1 Kings 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mark 14:8; and the widow's mite, Luke 21:3; Luke 21:4).

Ephesians 2:21 — groweth—"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare :-; "lively stones . . . built up a spiritual house." Compare Ephesians 4:16; Zechariah 6:12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined. holy—as being the "habitation of God" (Zechariah 6:12- :). So "in the Lord" (Christ) answers to

Philippians 4:7 — 7. And—The inseparable consequence of thus laying everything before God in "prayer with thanksgiving." peace—the dispeller of "anxious care" (Philippians 4:6). of God—coming from God, and resting in God (John 14:27; John 16:33; Colossians 3:15). passeth—surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1 Corinthians 2:9; 1 Corinthians 2:10; Ephesians 3:20; compare

Colossians 1:29 — of Epaphras (Colossians 2:1- :), "laboring fervently for you in prayers": literally, "agonizing," "striving as in the agony of a contest." So Jesus in Gethsemane when praying (Colossians 2:1- :): so "strive" (the same Greek word, "agonize"), Luke 13:24. So Jacob "wrestled" in prayer (Luke 13:24- :). Compare "contention," Greek, "agony," or "striving earnestness," Luke 13:24- :. according to his working—Paul avows that he has power to "strive" in spirit for his converts, so far only as Christ works

1 Timothy 5:3 — 3. Honour—by setting on the church roll, as fit objects of charitable sustenance (1 Timothy 5:9; 1 Timothy 5:17; 1 Timothy 5:18; Acts 6:1). So "honor" is used for support with necessaries (Matthew 15:4; Matthew 15:6; Acts 28:10). widows indeed— (Acts 28:10- :). Those really desolate; not like those (Acts 28:10- :) having children or relations answerable for their support, nor like those (in 1 Timothy 5:6) "who live in pleasure"; but such as, from

Titus 3:4 — 4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Titus 3:2). It is to the "kindness and love of God," not to their own merits, that they owe salvation. kindness—Greek, "goodness,"

Hebrews 12:4 — 4. not yet resisted unto blood—image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not

Hebrews 2:18 — is able to succor them that are being tempted" in the same temptation; and as "He was tempted (tried and afflicted) in all points," He is able (by the power of sympathy) to succor us in all possible temptations and trials incidental to man (Hebrews 4:16; Hebrews 5:2). He is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that is on the seashore" (Hebrews 5:2- :). "Not only as God He knows our trials,

1 John 5:14 — 14. the confidence—boldness (1 John 4:17) in prayer, which results from knowing that we have eternal life (1 John 5:13; 1 John 3:19; 1 John 3:22). according to his will—which is the believer's will, and which is therefore no restraint to his prayers.

Revelation 14:15 — 15. Thrust in—Greek, "Send." The angel does not command the "Son of man" (Revelation 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons. thy sickle—alluding to Mark 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to

Revelation 19:6 — 6. many waters—Contrast the "many waters" on which the whore sitteth ( :-). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Revelation 19:4; Revelation 19:5). the Lord God omnipotent—Greek, "the Omnipotent." reigneth—literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized.