Bible Commentaries

2 Corinthians 2:16 — apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (2 Corinthians 3:5; 2 Corinthians 3:6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.

2 Corinthians 3:1 — 1. Are we beginning again to recommend ourselves (2 Corinthians 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)! commendation—recommendation. (Compare 2 Corinthians 10:18). The "some" refers to particular persons of the "many" (2 Corinthians 2:17)

Galatians 4:15 — 15. Where, c.—Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves

Galatians 5:2 — itself to refute all opposition of adversaries. if ye be circumcised—not as ALFORD, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (Galatians 5:4; Acts 15:1). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, Acts 15:1- :), but as the symbol of Judaism and legalism in general. If this be necessary,

Ephesians 3:1 — resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (Ephesians 3:14- :), to be "fellow-heirs" with the Jews (Ephesians 3:14- :), "I bow my knees to" the Father of our common Saviour (Ephesians 3:14; Ephesians 3:15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Ephesians 3:3-5; Ephesians 3:9).

Philippians 3:19 — to by Paul (compare Hosea 4:7- :). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Hosea 4:7- :). The reference of the immediate context is to sensuality, and carnality in general. mind earthly things— (Romans 8:5). In contrast to Philippians 3:20; Colossians 3:2.

Colossians 2:1 — not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Colossians 2:5).

1 Thessalonians 3:5 — 5. For this cause—Because I know of your "tribulation" having actually begun ( :-). when I—Greek, "when I also (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare "we," 1 Thessalonians 3:1), could no longer contain

1 Thessalonians 4:1 — . . received—when we were with you (1 Thessalonians 2:13). how—Greek, the "how," that is, the manner. walk and . . . please God—that is, "and so please God," namely, by your walk; in contrast to the Jews who "please not God" (1 Thessalonians 2:15). The oldest manuscripts add a clause here, "even as also ye do walk" (compare 1 Thessalonians 4:10; 1 Thessalonians 5:11). These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also

2 Thessalonians 2:11 — Romans 1:24-26; Romans 1:28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (1 Kings 22:22; 1 Kings 22:23; Ezekiel 14:9; Job 12:16; Matthew 24:5; Matthew 24:11; 1 Timothy 4:1). strong delusion—Greek, "the powerful working of error," answering to the energizing "working of Satan" (1 Timothy 4:1- :); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or

1 Timothy 1:16 — sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (Psalms 32:5; Psalms 32:6). The Greek for "pattern" is sometimes used for a "sketch" or outline—the filling up to take place in each man's own case. believe on him—Belief rests ON Him as the only foundation on which faith relies. to life everlasting—the ultimate

1 Timothy 6:5 — 5. Perverse disputings—useless disputings. The oldest manuscripts read, "lasting contests" [WIESINGER]; "incessant collisions" [ALFORD]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version

2 Timothy 4:11 — in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey. he is profitable to me for the ministry—Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Acts 15:37-40; Acts 13:5; Acts 13:13). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent

Hebrews 11:9 — 9. sojourned—as a "stranger and pilgrim." in—Greek, "into," that is, he went into it and sojourned there. as in a strange country—a country not belonging to him, but to others (so the Greek), Acts 7:5; Acts 7:6. dwelling in tabernacles—tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (Acts 7:6- :). with—Their kind of dwelling being the same is a proof

Hebrews 13:4 — 4. is, c.—Translate, "Let marriage be treated as honorable": as Hebrews 13:5 also is an exhortation. in all—"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1 Corinthians 7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius,

Hebrews 3:6 — and therefore, as the inference from His being one with God, over His own house. So Hebrews 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Hebrews 3:2; Hebrews 3:5] [CHRYSOSTOM]. An ambassador in the absence of the king is very distinguished—in the presence of the king he falls back into the multitude [BENGEL]. whose house are we—Paul and his Hebrew readers. One old manuscript, with Vulgate and LUCIFER, reads,

Hebrews 6:18 — upon his shoulder (Isaiah 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Acts 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory. lay hold upon the hope—that is, the object of our hope, as upon a preservative from sinking. set before us—as a prize for which we strive; a new image, namely, the

Hebrews 7:15 — 15. Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life."

Hebrews 7:8 — 8. Second point of superiority: Melchisedec's is an enduring, the Levitical a transitory, priesthood. As the law was a parenthesis between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming (Romans 5:20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ.

1 John 1:10 — worst of all, "we make Him a liar," by denying His word that all men are sinners (compare 1 John 1:8- :). his word is not in us—"His word," which is "the truth" (1 John 1:8- :), accuses us truly; by denying it we drive it from our hearts (compare John 5:38). Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin.