Bible Commentaries

1 Corinthians 13:12 — face to face—not merely "mouth to mouth" (Numbers 12:8- :). Genesis 32:30 was a type (John 1:50; John 1:51). know . . . known—rather as Greek, "fully know . . . fully known." Now we are known by, rather than know, God (1 Corinthians 8:3; Galatians 4:9).

2 Corinthians 11:4 — 4. if, c.—which in fact is impossible. However, if it were possible, ye might then bear with them (see on 2 Corinthians 11:2). But there can be no new Gospel there is but the one which I first preached; therefore it ought not to be "borne" by you, that

2 Corinthians 5:10 — 10. appear—rather, "be made manifest," namely, in our true character. So "appear," Greek, "be manifested" ( :-; compare 1 Corinthians 4:5). We are at all times, even now, manifest to God; then we shall be so to the assembled intelligent universe and to ourselves: for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness,

Galatians 1:1 — raised him from the dead—implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and been constituted an apostle by Him in His resurrection power (Matthew 28:18; Romans 1:4; Romans 1:5). Compare as to the ascension, the consequence of the resurrection, and the cause of His giving "apostles," Romans 1:5- :. He rose again, too, for our justification (Romans 1:5- :); thus Paul prepares the way for the prominent subject of the

Galatians 3:8 — Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles. preached before the gospel—"announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare John 8:56; Hebrews 4:2. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter. In thee—not

Ephesians 1:11 — here said to be in Him (Acts 26:18). However, Ephesians 1:12, "That we should BE TO . . . His glory" (not "that we should have"), favors the translation of BENGEL, ELLICOTT, and others, "We were made an inheritance." So the literal Israel (Deuteronomy 4:20; Deuteronomy 9:29; Deuteronomy 32:9). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance." predestinated—

Philippians 2:19 — 19. :-, "ye know the proof of him . . . that . . . he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Acts 16:1-4; Acts 17:10; Acts 17:14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness

Colossians 1:22 — death—rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, :-). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare Colossians 1:24; Ephesians 2:15). to present you— (Ephesians 2:15- :). The end of His reconciling atonement by death. holy—positively; and in relation to God. unblamable . . . unreprovable—negatively. "Without blemish" (as the former Greek word is translated as

Colossians 1:27 — unsearchable riches of Christ"; Ephesians 1:7, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (Colossians 3:4; Romans 5:2; Romans 8:17; Romans 8:18; Ephesians 1:18). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery

2 Thessalonians 1:5 — their good things hereafter (Luke 16:25; 1 Corinthians 11:32) [EDMUNDS]. that ye may be counted worthy—expressing the purpose of God's "righteous judgment" as regards you. for which—Greek, "in behalf of which ye are also suffering" (compare Acts 5:41; Acts 9:16; Philippians 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Philippians 1:29- :; compare 1 Thessalonians 2:12; 1 Peter 1:6; 1 Peter 1:7; Revelation 20:4). The "also" implies

1 Timothy 3:8 — 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1 Timothy 4:6; Philemon 1:13; and John Mark, Acts 13:5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan"

1 Timothy 6:17 — richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Proverbs 10:22; 2 Peter 1:3). to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (1 Timothy 4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (James 5:2; James 5:3) [BENGEL].

1 Timothy 6:2 — benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as TITTMANN takes it, explaining the verb in the common sense (Luke 1:54; Acts 20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (Acts 20:35- :). If the common sense of the Greek verb be urged, the sense must be,

2 Timothy 3:12 — to encounter persecution. that will, c.—Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Luke 14:28 Luke 14:33, "intending (Greek, 'wishing') to build a tower . . . counteth the cost." live godly in Christ— (Galatians 2:20; Philippians 1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask

Hebrews 1:7 — of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Psalms 18:10- :. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psalms 104:3; Psalms 104:4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called

Hebrews 10:26 — 26. Compare on this and following verses, Hebrews 6:4-8, c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue. if we sin—Greek present participle:

Hebrews 7:1 — 1. this Melchisedec— (Hebrews 6:20; Psalms 110:4). The verb does not come till Hebrews 7:3, "abideth." king . . . priest—Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices. Salem—Jerusalem, that is, seeing peace; others make Salem distinct,

1 Peter 2:8 — 8. stone of stumbling, c.—quoted from Isaiah 8:14. Not merely they stumbled, in that their prejudices were offended but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in Jeremiah 13:16; Daniel

1 Peter 5:8 — but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice. walketh about— (Job 1:7; Job 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2 Peter 2:4; Judges 1:6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in

2 Peter 3:10 — conflagration and the renovation of the earth). will—emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL. as a thief—Peter remembers and repeats his Lord's image (Luke 12:39 Luke 12:41) used in the conversation in which he took a part; so also Paul (Luke 12:41- :) and John (Revelation 3:3; Revelation 16:15). the heavens—which the scoffers say' shall "continue" as they are (2 Peter 3:4; Matthew 24:35; Revelation 21:1). with a great