Bible Commentaries

Luke 23:43 — 43. Jesus said, c.—The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it. Verily I say unto thee—"Since thou speakest as to the king,

Acts 10:35 — apostle intended to describe exactly such saintship—in its internal spirituality and external fruitfulness—as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom (James 4:6; Matthew 25:29), He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to "show him the way of God more perfectly," as before to the devout Ethiopian eunuch.

Romans 12:8 — 8. Or he that exhorteth—Since all preaching, whether by apostles, prophets, or teachers, was followed up by exhortation (Acts 11:23; Acts 14:22; Acts 15:32, c.), many think that no specific class is here in view. But if liberty was given to others to exercise themselves occasionally in exhorting the brethren, generally, or small parties of the less instructed, the reference may be to them.

Romans 15:4 — 4. For whatsoever things were written aforetime were written for our learning—"instruction" through, c.—"through the comfort and the patience of the Scriptures" might have hope—that is, "Think not that because such portions of Scripture relate immediately

Romans 8:35 — how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom could such a question come better than from one who had himself for Christ's sake endured so much? (See 2 Corinthians 11:11-33 1 Corinthians 4:10-13). The apostle says not (remarks CALVIN nobly) "What," but "Who," just as if all creatures and all afflictions were so many gladiators taking arms against the Christians [THOLUCK].

1 Corinthians 10:15 — apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so. To wise men—refers with a mixture of irony to the Corinthian boast of "wisdom" (1 Corinthians 4:10; 2 Corinthians 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."

1 Corinthians 15:52 — 52. the last trump—at the sounding of the trumpet on the last day [VATABLUS] (Matthew 24:31; 1 Thessalonians 4:16). Or the Spirit by Paul hints that the other trumpets mentioned subsequently in the Apocalypse shall precede, and that this shall be the last of all (compare Isaiah 27:13; Zechariah 9:14). As the law was given with the sound

2 Corinthians 1:1 — testified their disapproval of the accusation brought by the Jews against Paul. Hence, the apostle was enabled to labor in the whole province of Achaia with such success as to establish several churches there (1 Thessalonians 1:8; 2 Thessalonians 1:4), where, writing from Corinth, he speaks of the "churches," namely, not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Sicyon, Argos, &c. He addresses "the Church in Corinth," directly, and all "the saints" in the province, indirectly.

2 Corinthians 5:14 — 14. For—Accounting for his being "beside himself" with enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, :-), producing in turn love in us to Him, and not mere "terror" (2 Corinthians 5:11). constraineth us—with irresistible

Galatians 4:8 — 8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again. then—when ye were "servants" (Galatians 4:7). ye knew not God—not opposed to Romans 1:21. The heathen originally knew God, as Romans 1:21- : states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from

Galatians 5:2 — 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 4:13 — himself to have fully "attained" (2 Peter 1:5- :). Amidst the variety of the gifts and the multitude of the Church's members, its "faith" is to be ONE: as contrasted with the state of "children carried about with EVERY WIND OF DOCTRINE." (Ephesians 4:14). perfect man—unto the full-grown man (1 Corinthians 2:6; Philippians 3:15; Hebrews 5:14); the maturity of an adult; contrasted with children (Hebrews 5:14- :). Not "perfect men"; for the many members constitute but one Church joined to the one

Ephesians 6:24 — 24. Contrast the malediction on all who love Him not (1 Corinthians 16:22). in sincerity—Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [WAHL]. Compare "that which is not corruptible" (1 Corinthians 16:22-

Philippians 4:15 — 15. Now—"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)." in the beginning of the gospel—dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi. when I departed from Macedonia— (Acts 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. 2 Corinthians 11:8; 2 Corinthians 11:9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the

Colossians 1:5 — because we are strongly stimulated to live well since nothing is more effectual for this purpose than the sense of God's free grace [CALVIN]. laid up—a treasure laid up so as to be out of danger of being lost ( :-). Faith, love, and hope (Colossians 1:4; Colossians 1:5), comprise the sum of Christianity. Compare Colossians 1:23, "the hope of the Gospel." in heaven—Greek, "in the heavens." whereof ye heard before—namely, at the time when it was preached to you. in the word, &c.—That "hope"

Colossians 2:1 — the Colossians (compare :-). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh—including those in Hierapolis ( :-). Paul considered himself a "debtor" to all the Gentiles (Romans 1:14). "His face" and presence would have been a "comfort" (Colossians 2:2; Acts 20:38). Compare Colossians 1:4; Colossians 1:7; Colossians 1:8, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God

Colossians 3:4 — 4. Translate, "When Christ shall be manifested who is our life (John 11:25; John 14:6; John 14:19), then shall ye also with Him be manifested in glory" (John 14:19- :). The spiritual life our souls have now in Him shall be extended to our bodies (John

1 Timothy 2:7 — ardor of the apostle, exposed to frequent conflict (Romans 11:1; 2 Corinthians 11:13). in faith and verity—rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (1 Timothy 2:4): the Gospel truth, the subject matter of the faith [WIESINGER].

1 Timothy 3:12 — 12. husbands of one wife—(See on 1 Timothy 3:2). ruling their children—There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (1 Timothy 3:4; Titus 1:6). their own houses—as distinguished from "the Church of God" (see on Titus 1:6- :). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its

1 Timothy 6:5 — already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again. corrupt minds—Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (1 Timothy 6:4; 2 Timothy 3:8; Titus 1:15). destitute of the truth— (Titus 1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which