Bible Commentaries

Zechariah 14:3 — The Lord shall go forth and shall fight - Jerome: “Is to be taken like that in Habakkuk, ‘Thou wentest forth for the salvation of Thy people, for salvation with Thine Anointed” Habakkuk 3:13, and in Micah, ‘For behold, the Lord cometh forth out of His place, and will come down and will tread upon the high places of the earth, and the mountains shall be molten under Him, and the valleys shall be cleft” Micah 1:3-4; and Isaiah also, “The

Matthew 20:17-19 — See also Mark 10:32-34; Luke 18:31-34.And Jesus, going up to Jerusalem - That is, doubtless, to the Passover. This journey was from the east side of Jordan. See the notes at Matthew 19:1. At this time he was on this journey to Jerusalem, probably not far from Jericho.

John 1:51 — This is a figurative expression, denoting “the conferring of favors.” Psalms 78:23-24; “he opened the doors of heaven, and had rained down manna.” It also denotes that God was about to work a miracle in attestation of a particular thing. See Matthew 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Genesis 28:12. It is not probable that Jesus referred to any particular instance in which Nathanael should

John 5:2 — the city for sacrifice. The marginal rendering is “gate,” and the word “market” is not in the original, nor is a “sheep-market” mentioned in the Scriptures or in any of the Jewish writings. A “sheep-gate” is repeatedly mentioned by Nehemiah Nehemiah 3:1, Nehemiah 3:32; Nehemiah 12:39, being that by which sheep and oxen were brought into the city. As these were brought mainly for sacrifice, the gate was doubtless near the temple, and near the present place which is shown as the pool of Bethesda.A pool

Acts 1:6 — When they therefore were come together - At the Mount of Olives. See Acts 1:9, Acts 1:12.Wilt thou at this time ... - The apostles had entertained the common opinions of the Jews about the temporal dominion of the Messiah. They expected that he would reign as a prince and conqueror, and would free them from the bondage of the

Acts 13:7 — Antistratēgos. Both these kind of officers are referred to in the New Testament. Now we are told by Strabo and Dio Cassius that “Asaia” and “Achaia” were assigned to the senate, and the title, therefore, of the governor would be Proconsul, as we find in Acts 18:12; Acts 19:38. At the same time, Dio Cassius informs us that Cyprus was retained by the emperor for himself, and the title of the governor, therefore, would naturally have been, not “Proconsul,” as here, but “Procurator.” Yet it so happens that Dio

Acts 18:18 — And sailed thence into Syria - Or set sail for Syria. His design was to go to Jerusalem to the festival which was soon to occur, Acts 18:21.Having shorn his head - Many interpreters have supposed that this refers to Aquila, and not to Paul. But the connection evidently requires us to understand it of Paul, though the Greek construction does not with certainty determine to which it refers.

Acts 24:14 — But this I confess ... - The next specification in the charge of Tertullus was Acts 24:5 that he was “a ringleader of the sect of the Nazarenes.” To this, Paul replies in this and the two following verses. Of this reply we may observe:(1) That he does not stoop to notice the contempt implied in the use of the word “Nazarenes.” He was engaged in a more important business than to contend about the name which they chose to give to Christians.(2) He admits that he belonged to that sect

Romans 10:7 — Or who shall descend into the deep? - These words are also a part of the address of Moses, Deuteronomy 30:13. But it is not literally quoted. The Hebrew is, “Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, etc.” The words of the quotation are changed, but not the sense; and it is to be remembered that Paul is not professing

Romans 11:25 — was made known. Thus, the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then revealed fully for the first time; Romans 16:25; Colossians 1:26-27; compare 1 Corinthians 15:51; Mark 4:11; Ephesians 1:9; Ephesians 3:3. Thus, the doctrine which the apostle was stating was one that until then had been concealed, or had not been made known. It does not mean that there was anything

Romans 8:23 — Christians.Which have the first-fruits of the Spirit - The word used ἀπαρχὴ aparchē denotes properly the first-fruits of the harvest, the portion that was first collected and consecrated to God as an offering of gratitude, Deuteronomy 26:2; Exodus 23:19; Numbers 18:13. Hence, the word means what is first in order of time. Here it means, as I suppose, that the Christians of whom Paul was speaking had partaken of the first influences of the Spirit, or had been among the first partakers of his influences

1 Corinthians 3:18 — says Grotius, “that is repugnant to the gospel is but vain deceit” - Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here:(1) The danger of self-deception - a danger that besets all on the subject of religion.(2) The fact that false philosophy is the most fruitful source of self-deception in the business of religion. So it was among the Corinthians; and so it has been in

1 Corinthians 4:8 — and labors. The whole passage is an instance of most pungent and cutting sarcasm, and shows that there may be occasions when irony may be proper, though it should be rare. An instance of cutting irony occurs also in regard to the priests of Baal, in 1 Kings 18:27. The word translated “ye are full” (κεκορεσμένοι kekoresmenoi) occurs only here, and in Acts 27:38, “And when they had eaten enough.” It is usually applied to a feast, and denotes those who are satiated or satisfied. So here it means, “You

1 Corinthians 4:9 — amphitheater at the conclusion of the spectacles who were to fight with other men, and who had no chance of escape. These inhuman games abounded everywhere; and an allusion to them would be well understood, and is indeed often made by Paul; compare 1 Corinthians 9:26; 1 Timothy 6:12; 2 Timothy 4:7; see Seneca Epis. chapter 7. This interpretation receives support from the words which are used here, “God hath exhibited,” “spectacle,” or “theater,” which are all applicable to such an exhibition. Calvin,

1 Corinthians 5:10 — would be necessary to leave the world. The world is full of such persons. You meet them everywhere. You cannot avoid them in the ordinary transactions of life, unless you either destroy yourselves, or withdraw wholly from society. This passage shows:(1) That that society was full of the licentious and the covetous, of idolaters and extortioners. (Compare the notes at Romans 1:0.)(2) That it is not right either to take our own lives to avoid them, or to withdraw from society and become monks; and therefore,

1 Corinthians 7:16 — this may be done? Is there not a possibility, nay a probability of it, and is not this a sufficient reason for continuing together?Save thy husband - Gain him over to the Christian faith; be the means of his conversion and salvation. compare Romans 11:26. We learn from this verse: (1) That there is a possibility that an unbelieving partner in life may be converted by the example of the other. (2) That this should be an object of intense interest to the Christian husband or wife, because:It will

1 Corinthians 9:1 — that he had this right.Have I not seen Jesus Christ our Lord? - Here it is implied, and seems to be admitted by Paul, that in order to be an “apostle” it was necessary to have seen the Saviour. This is often declared expressly; see the note at Acts 1:21-22. The reason of this was, that the apostles were appointed to be witnesses of the life, doctrines, death, and resurrection of the Lord Jesus, and that in their “being witnesses” consisted the uniqueness of the apostolic office. That this was the

2 Corinthians 11:29 — word “weak” here may refer to any lack of strength, any infirmity or feebleness arising either from body or mind. It may include all who were feeble by persecution or by disease; or it may refer to the weak in faith and doubtful about their duty (see 1 Corinthians 9:22), and to those who were burdened with mental sorrows. The idea is, that Paul had a deep sympathy in all who needed such sympathy from any cause. And the statement here shows the depth of feeling of this great apostle; and shows what

2 Corinthians 13:4 — For though he was crucified through weakness - Various modes have been adopted of explaining the phrase “through weakness.” The most probable explanation is that which refers it to the human nature which he had assumed Philippians 2:7-8; 1 Peter 3:18, and to the appearance of weakness which he manifested. He did not choose to exert his power. He appeared to his enemies to be weak and feeble. This idea would be an exact illustration of the point before the apostle. He is illustrating his

2 Corinthians 5:9 — usual Classical signification. In the New Testament, it means to be ambitious to do anything; to exert oneself; to strive, as if from a love or sense of honor. As in English, to make it a point of honor to do so and so - Robinson (Lexicon); see Romans 15:20; 1 Thessalonians 4:1 l. It means here, that Paul made it a point of constant effort; it was his leading and constant aim to live so as to be acceptable to God, and to meet his approbation wherever he was.Whether present or absent - Whether present