Bible Commentaries

Malachi 3:5 — the judgment shall be terrible, since the judge is an infallible witness, whom the conscience of no one will be able to contradict.”God would be a “swift witness,” as He had said before, “He shall come suddenly.” Our Lord calls Himself (Revelation 3:14; Revelation 1:5, “I, and not other witnesses, having seen with My own eyes.” Theod. Jerome) “the Faithful and True witness,” when He stands in the midst of the Church, as their Judge. God’s judgments are always unexpected by those, on whom they fall.

Matthew 21:23-27 — See also Mark 11:27-33; Luke 20:1-9.Matthew 21:23When he was come into the temple - That is, probably, into the inner court - the court of the Israelites.They took this opportunity of questioning him on this subject when he was not surrounded by the multitude.By what

Matthew 27:46 — Eli, Eli ... - This language is not pure Hebrew nor Syriac, but a mixture of both, called commonly “Syro-Chaldaic.” This was probably the language which the Saviour commonly spoke. The words are taken from Psalms 22:1.My God, my God ... - This expression is one denoting intense suffering. It has been difficult to understand in what sense Jesus was “forsaken by God.” It is certain that God approved his work. It is certain that he was innocent. He had done nothing

John 12:2-8 — See this passage explained in the notes at Matthew 26:3-16.John 12:2A supper - At the house of Simon the leper, Matthew 26:6.Lazarus was ... - The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable

John 19:11 — talent, as well as others, should remember that God gives them what they have, and that they have no influence except as it is conceded to them from on high.From above - From God, or by his direction, and by the arrangements of his providence. Romans 13:1; “there is no power but of God; the powers that be are ordained of God.” The words “from above” often refer to God or to heaven, James 1:17; James 3:15, James 3:17; John 3:3 (in the Greek). The providence of God was remarkable in so ordering affairs

John 6:44 — inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been:1. Their improper regard for Moses, as if no one could be superior to him.2. Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses.3. The difficulty was explained by Jesus John 5:40

Acts 4:25 — Who by the mouth ... - , Psalms 2:1-2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles, made in solemn prayer, that God himself spake by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the

Acts 7:43 — enclosed in cases or boxes of various sizes, usually very small, as their idols are commonly small. Probably they were made in the shape of small “temples” or tabernacles; and such appear to have been the “silver shrines” for Diana, made at Ephesus, Acts 19:24. These shrines, or images, were borne with them as a species of amulet, charm, or talisman to defend them from evil. Such images the Jews seem to have carried with them.Moloch - This word comes from the Hebrew word signifying “king.” This was a

Acts 9:23 — would be allowed to remain in Damascus many days without violent persecution. Now it so happens that by turning to another part of the New Testament, we are enabled to ascertain the manner in which this interval was filled up. Turn then to Galatians 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified, but it would not be performed under a period of

Romans 1:8 — of thanksgiving that he confers any blessings, and especially the blessing of salvation, on any mortals.Through Jesus Christ - The duty of presenting our thanks to God “through” Christ is often enjoined in the New Testament, Ephesians 5:20; Hebrews 13:15; compare John 14:14. Christ is the mediator between God and human beings, or the medium by which we are to present our prayers and also our thanksgivings. We are not to approach God directly, but through a mediator at all times, depending on him

Romans 10:10 — that there should be true belief in the heart of man, unless it should show itself in the life and conversation. This is the only test of its existence and its power; and hence it is made so important in the business of religion. And we may here learn,(1) That a profession of religion is, by Paul, made as really indispensable to salvation as believing. According to him it is connected with salvation as really as faith is with justification; and this accords with all the declarations of the Lord Jesus;

Romans 11:11 — the way in which the Jews had fallen that they were not to be cast off forever, but that occasion was taken by their fall to introduce the Gentiles to the privileges of the gospel, and then they should be restored.God forbid - By no means; see Romans 11:1.But rather through their fall - By means of their fall. The word “fall” here refers to all their conduct and doom at the coming of the Messiah, and in the breaking up of their establishment as a nation. Their rejection of the Messiah; the destruction

Romans 3:18 — There is no fear of God - Psalms 36:1. The word “fear” here denotes “reverence, awe, veneration.” There is no such regard or reverence for the character, authority, and honor of God as to restrain them from crime. Their conduct shows that they are not withheld from the commission of iniquity

Romans 7:4 — sanctification. In the great matter of acceptance with God, we have ceased to rely on the Law, having become dead to it, and having embraced another plan.By the body of Christ - That is, by his body crucified; or in other words, by his death; compare Ephesians 2:15, “Having abolished in his flesh the enmity,” etc. that is, by his death. Colossians 1:22, “in the body of his flesh through death,” etc. Colossians 2:14; 1 Peter 2:24, “who bare our sins in his own body on the tree.” The sense, is, therefore, that

Romans 8:20 — is not what is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as Romans 7:15-24.But by reason - By him διά dia. It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it.Who hath subjected the same - Who has appointed his people to this condition. It is

Romans 9:11 — character and manifested qualities which made this distinction proper. It was laid back of any such character, and therefore had its foundation in the purpose or plan of God.Neither having done any good or evil - That is, when the declaration Romans 9:12 was made to Rebecca. This is a very important passage in regard to the question about the purposes of God.(1) They had done nothing good or bad; and when that is the case, there can be, properly speaking, no moral character, for “a character is not

1 Corinthians 1:28 — of the world - Those things which by the world are esteemed ignoble. Literally, those which are not of noble, or illustrious birth τὰ ἀγειῆ ta ageiē.Things which are despised - Those which the world regards as objects of contempt; compare Mark 9:12; Luke 18:19; Acts 4:11.Yea - The introduction of this word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul’s manner of expressing himself with great strength. He desires

1 Corinthians 11:28 — But let a man examine himself - Let him search and see if he have the proper qualifications - if he has knowledge to discern the Lord’s body (note, 1 Corinthians 11:29); if he has true repentance for his sins; true faith in the Lord Jesus; and a sincere desire to live the life of a Christian, and to be like the Son of God, and be saved by the merits of his blood. Let him examine himself, and see

2 Corinthians 1:3 — this was penned, he had been called to a most severe trial, and that from that trial he had been mercifully delivered. With a heart full of gratitude and joy for this merciful interposition, he commences this Epistle. It is remarked by Doddridge, that 11 out of the 13 epistles of Paul, begin with exclamations of praise, joy, and thanksgiving. Paul had been afflicted, but he had also been favored with remarkable consolations, and it was not unnatural that he should allow himself to give expression to

Galatians 2:15 — to this. Grotius says, “Here the narrative of Paul being closed, he pursues his argument to the Galatians.” In this opinion Bloomfield and many others concur. Rosenmuller and many others suppose that the address to Peter is continued to Galatians 2:21. Such seems to be the most obvious interpretation, as there is no break or change in the style, nor any vestige of a transfer of the argument to the Galatians. But, on the other hand, it may be urged:(1) That Paul in his writings often changes his mode