Bible Commentaries

1 Corinthians 14:32 — And the spirits of the prophets - See in 1 Corinthians 14:1 for the meaning of the word prophets. The evident meaning of this is, that they were able to control their inclination to speak; they were not under a necessity of speaking, even though they might be inspired. There was no need of disorder.

2 Corinthians 12:13 — the privilege of becoming equal to the most favored in all respects. But I have not pressed it, and you have not done it, and I ask your pardon.” There is a delicate insinuation that they had not contributed to his needs (see the note, 2 Corinthians 11:8); an intimation that it was a privilege to contribute to the support of the gospel, and that Paul might have been “burdensome to them” (see the notes on 1 Corinthians 9:1-12); and an admission that he was in part to blame for this, and had not in

Galatians 1:20 — Behold, before God I lie not - This is an oath, or a solemn appeal to God; see the note at Romans 9:1. The design of this oath here is to prevent all suspicion of falsehood, It may seem to be remarkable that Paul should make this solemn appeal to God in this argument, and in the narrative of a plain fact, when his statement could hardly be called in

Ephesians 3:8 — saints - This is one of the class of expressions unique to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically; compare the notes at 2 Corinthians 4:17. The word used here - ἐλαχιστότερος elachistoteros - does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers; see Bloomfield and Rosenmuller for

Ephesians 4:22 — been some teachers there who had not enforced, as they should bare done, the duties of practical religion.Concerning the former conversation - The word “conversation” here means conduct - as it commonly does in the Bible; see the notes, 2 Corinthians 1:12. The meaning here is, “with respect to your former conduct or habits of life, lay aside all that pertained to a corrupt and fallen nature.” You are not to lay “everything” aside that formerly pertained to you. Your dress, and manners, and modes of

Ephesians 4:3 — There was occasion among the Ephesians for this exhortation; for they were composed of Jews and Gentiles, and there might be danger of divisions and strifes, as there had been in other churches. There is “always” occasion for such an exhortation; for:(1) “unity” of feeling is eminently desirable to honor the gospel (see the notes on John 17:21); and,(2) There is always danger of discord where people are brought together in one society. There are so many different tastes and habits; there is such a

Philippians 1:14 — united to him and to each other by a professed attachment to him. This is a common phrase to, designate Christians.Waxing confident by my bonds - Becoming increasingly bold and zealous in consequence of my being confined. This might have been either: (1)That from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or, (2)They were aroused by the fact that the cause of his imprisonment had become generally

Colossians 3:3 — For ye are dead - Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word “dead,” see the Romans 6:2 note; Ephesians 2:1 note. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connection with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if

1 Thessalonians 3:3 — That no man should be moved - The word rendered “moved” (σαίνω sainō) occurs nowhere else in the New Testament. It properly means to wag, to move to and fro, as of dogs which wag their tails in fondness (Hom. Od. K. 216. AEl. A. N. 10:7. Ovid. 14:258); then to caress, to fawn upon, to flatter; then to move or waver in mind - as from fear; to dread, to tremble. See Passow and Wetstein. Here the sense is, to be so moved or agitated by fear, or by the terror of persecution,

Hebrews 10:23 — us hold fast the profession of our faith without wavering - To secure this was one of the leading designs of this Epistle, and hence, the apostle adverts to it so frequently. It is evident that those whom he wrote were suffering persecution Hebrews 12:0, and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian

Hebrews 4:10 — For he that is entered into rest - That is, the man who is so happy as to reach heaven, will enjoy a rest similar to what God had when he finished the work of creation. It will be: (1)A cessation from toil; and, (2)It will be a rest similar to that of God - the same kind of enjoyment, the same freedom from care, anxiety, and labor.How happy then are they who have entered into heaven! Their toils are over. Their labors are done. Never

Hebrews 7:25 — The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1 John 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though

James 1:25 — But whoso looketh - (παρακύψας parakupsas). This word means, to stoop down near by anything; to bend forward near, so as to look at anything more closely. See the word explained in the notes at 1 Peter 1:12. The idea here is that of a close and attentive observation. The object is not to contrast the manner of looking in the glass, and in the law of liberty, implying that the former was a “careless beholding,” and the latter an attentive and

James 5:9 — precisely as in their estimation it should be. It is needless to say that this spirit - the offspring of pride - will make any man lead a wretched life; and equally needless to say that it is wholly contrary to the spirit of the gospel. Compare Luke 3:14; Phi 4:11; 1 Timothy 6:8; Hebrews 13:5.Lest ye be condemned - That is, for judging others with this spirit - for this spirit is in fact judging them. Compare the notes at Matthew 7:1.Behold, the judge standeth before the door - The Lord Jesus, who

1 John 2:8 — addition to the general precepts which I have referred to, I do now call your attention to the new commandment of the Saviour, that which he himself called new.” There can be no doubt here that John refers to the commandment to “love one another,” (see 1 John 2:9-11), and that it is here called new, not in the sense that John inculcated it as a novel doctrine, but in the sense that the Saviour called it such. For the reasons why it was so called by him, see the notes at John 13:34.Which thing is true

1 John 5:2 — us, we shall also love His children, or our Christian brethren, so it is true also that if we love His children it will follow that we love Him.” In other places, the apostle says that we may know that we love God if we love those who bear His image, 1 John 3:14. He here says, that there is another way of determining what we are. We may have undoubted evidence that we love God, and from that, as the basis of an argument, we may infer that we have true love to His children. Of the fact that we may

3 John 1:6 — Lucke does, that having been once on their travels, and having shared the hospitality of Gaius, they were purposing to visit that region again, and that John, praising him for his former hospitality, commends them again to him, stating the reason 3 John 1:9-10 why he did not, in accordance with the usual custom, recommend them to the care of the church. They had now gone out 3 John 1:7 on the same errand upon which they had formerly gone, and they had now equal claims to the hospitality of the friends

Revelation 14:15 — And another angel - The fourth in order, Revelation 14:6, Revelation 14:8-9.Came out of the temple - See the notes on Revelation 11:19. Came, as it were, from the immediate presence of God; for the temple was regarded as his unique dwelling-place.Crying with a loud voice to him that sat on the cloud -

Revelation 19:13 — was clothed with a vesture dipped in blood - Red, as if dipped in blood - emblem of slaughter. The original of this image is probably Isaiah 63:2-3. See the notes on that passage.And his name is called The Word of God - The name which in Revelation 19:12, it is said that no one knew but he himself. This name is Ὁ λόγος τοῦ Θεοῦ Ho logos tou Theou, or “the Logos of God.” That is, this is his unique name; a name which belongs only to him, and which distinguishes him from all other beings. The

Revelation 19:6 — And I heard as it were the voice of a great multitude - In Revelation 19:1 he says that he “heard a great voice of much people”; here he says he “heard as it were a voice of a great multitude.” That is, in the former case he heard a shout that he at once recognized as the voice of a great multitude of persons; here he says