Bible Commentaries

1 Corinthians 10:29 — and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: “Perhaps you will say, But why is my liberty to be ruled by another man’s conscience?” Doddridge supposes that this and 1 Corinthians 10:30 come in as a kind of parenthesis, to prevent their extending his former caution beyond what he designed. “I speak only of acts obvious to human observation: for as to what immediately lies between God and my own soul, why is my liberty

1 Corinthians 14:25 — secret facts in regard to the stranger; or to state the ill design which he might have had in coming into the assembly; or to state some things in regard to him which could be known only to himself; as was the case with Ananias and Sapphira (Acts 5:1, seq.); but perhaps it is better to understand this in a more general sense, as describing the proper and more common effect of truth, when it is applied by a man’s own conscience. Such effects are often witnessed now; and such effects show the truth

1 Corinthians 6:1 — Dare any of you - The reasons why the apostle introduced this subject here may have been:That he had mentioned the subject of judging 1 Corinthians 5:13, and that naturally suggested the topic which is here introduced; and, This might have been a prevailing evil in the church of Corinth, and demanded correction. The word “dare” here implies that it was inconsistent with religion, and

1 Corinthians 9:17 — the Saviour’s name.I have a reward - I shall meet with the approbation of my Lord, and shall obtain the reward in the world to come, which is promised to those who engage heartily, and laboriously, and successfully in turning sinners to God; Proverbs 11:30; Daniel 12:3; Matthew 13:43; Matthew 25:21-23; James 5:20.But if against my will - (ἄκων akōn). “If under a necessity 1 Corinthians 9:16; if by the command of another” (Grotius); if I do it by the fear of punishment, or by any strong necessity

2 Corinthians 10:3 — ministers, but all Christians are engaged in a warfare; and it is equally true that they do not maintain their conflict “after the flesh,” or on the principles which govern the people of this world. The warfare of Christians relates to the following points:(1) It is a warfare with the corrupt desires and sensual propensities of the heart; with eternal corruption and depravity, with the remaining unsubdued propensities of a fallen nature.(2) With the powers of darkness; the mighty spirits of evil that seek

2 Corinthians 5:3 — Hammond explains it to mean, “If, indeed, we shall, happily, be among the number of those faithful Christians, who will be found clothed upon, not naked.” Various other expositions may be seen in the larger commentaries. The meaning is probably this:(1) The word “clothed” refers to the future spiritual body of believers; the eternal habitation in which they shall reside.(2) The expression implies an earnest desire of Paul to be thus invested with that body.(3) It is the language of humility and of

2 Corinthians 6:15 — formed no union with them; and so it should be with the followers of the one in relation to the followers of the other.Or what part - (μερὶς meris). Portion, share, participation, fellowship. This word refers usually to a division of an estate; Luke 10:42; Acts 8:21 note; Colossians 1:12 note. There is no participation; nothing in common.He that believeth - A Christian; a man the characteristic of whom it is that he believes on the Lord Jesus.With an infidel - A man who does not believe - whether

2 Corinthians 7:4 — Great is my boldness of speech toward you - This verse seems designed to soften the apparent harshness of what he had said 2 Corinthians 6:12, when he intimated that there was a lack of love in them toward him (Bloomfield), as well as to refer to the plainness which he had used all along in his letters to them. He says, therefore, that he speaks freely; he speaks as a friend; he speaks with

Galatians 3:24 — schoolmaster, Christ is the schoolmaster, and not the Law. The Law performs the office of the ancient pedagogue, to lead us to the teacher or the instructor. That teacher or instructor is Christ. The ways in which the Law does this may be the following:(1) It restrains us and rebukes us, and keeps us as the ancient pedagogue did his boys.(2) The whole law was designed to be introductory to Christ. The sacrifices and offerings were designed to shadow forth the Messiah, and to introduce him to the world.(3)

Ephesians 2:10 — - We are his “making” - ποίημα poiēma. That is, we are “created or formed” by him, not only in the general sense in which all things are made by him, but in that special sense which is denoted by the new creation; see the notes at 2 Corinthians 5:17. Whatever of peace, or hope, or purity we have, has been produced by his agency on the soul. There cannot be conceived to be a stronger expression to denote the agency of God in the conversion of people, or the fact that salvation is wholly of grace.Created

Philippians 4:5 — eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for people in view of the expectation that the Lord would soon appear.The Lord is at hand - Is near; see the Philippians 3:20 note; 1 Corinthians 16:22 note. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect.

1 Thessalonians 5:19 — made to burn more intensely, or that might be extinguished.In a similar manner the apostle gives this direction to Timothy, “I put thee in remembrance that thou stir up ἀναζωπυρεῖν anazōpurein, kindle up, cause to burn) the gift of God;” 2 Timothy 1:6. Anything that will tend to damp the ardor of piety in the soul; to chill our feelings; to render us cold and lifeless in the service of God, may be regarded as “quenching the Spirit.” Neglect of cultivating the Christian graces, or of prayer, of

Hebrews 10:37 — For yet a little while - There seems to be an allusion here to what the Saviour himself said, “A little while, and ye shall not see me; and again, a little while and ye shall see me;” John 16:16. Or more probably it may be to Habakkuk 2:3. “For the vision is yet for an appointed time, but at the end it shall speak, and not he: though it tarry, wait for it; because it will surely come, it will not tarry.” The idea which the apostle means

Hebrews 2:4 — blind to see by a word, it is the power of God alone that does it. He thus becomes a “witness” to the divine appointment of him by whose instrumentality the miracle is performed; or furnishes an attestation that what he says is true; see notes on Acts 14:3.With signs and wonders. - These words are usually connected in the New Testament. The word rendered “signs” - σημεῖον sēmeion - means any miraculous event that is suited to show that what had been predicted by a prophet would certainly take place;

Hebrews 4:6 — and which it was deemed important to notice, even though it should seem to be out of place. The “position” in this Hebrews 4:6 is, that it was a settled or indisputable matter that some would enter into rest. The implied argument to prove this is: (1)That there was a “rest” spoken of which deserved to be called a “divine rest,” or the “rest of God;” (2)It could not be supposed that God would prepare such a rest in vain, for it would follow that if he had suited up a world of rest, he designed that

Hebrews 5:4 — by the Roman rulers. Still it was true that according to the Law, to which alone Paul here refers, no one might hold this office but he who had the qualifications which Moses prescribed, and which showed that he was called of God. We may remark here:(1) That this does not refer so much to an internal, as to an “external” call. He was to have the qualifications prescribed in the Law - but it is not specified that he should be conscious of an internal call to the office, or be influenced by the Holy

Hebrews 9:10 — washings - The various ablutions which were required in the service of the tabernacle and the temple - washing of the hands, of the victim that was to be offered, etc. It was for this purpose that the laver was erected in front of the tabernacle Exodus 30:18; Exodus 31:9; Exodus 35:16, and that the brass sea and the lavers were constructed in connection with the temple of Solomon; 2 Chronicles 4:2-5; 1 Kings 7:26. The Greek word here is “baptisms.” On its meaning, see Matthew 3:6 note; Mark 7:4 note.And

James 2:14 — What doth it profit, my brethren, though a man say he hath faith? - The apostle here returns to the subject adverted to in James 1:22-27, the importance of a practical attention to the duties of religion, and the assurance that men cannot be saved by a mere speculative opinion, or merely by holding correct sentiments. He doubtless had in his eye those who abused the doctrine of

James 3:13 — and they who were endowed with these things should be selected for public instructors.Let him show out of a good conversation - From a correct and consistent life and deportment. On the meaning of the word “conversation,” see the notes at Philippians 1:27. The meaning here is, that there should be an upright life, and that this should be the basis in forming the judgment in appointing persons to fill stations of importance, and especially in the office of teaching in the church.His works - His acts

1 John 2:23 — Whosoever denieth the Son, the same hath not the Father - That is, has no just views of the Father, and has no evidence of his friendship. It is only by the Son of God that the Father is made known to people, Matthew 11:27; Hebrews 1:2-3, and it is only through him that we can become reconciled to God, and obtain evidence of His favor. See the notes at John 5:23.But he that acknowledges the Son, hath the Father also - This passage, in the common version of the New