Bible Commentaries

Acts 10:36 — by which man might be reconciled to God, and might find peace.He is Lord of all - That is, Jesus Christ. He is sovereign, or ruler of both Jews and Gentiles, and hence, Peter saw the propriety of preaching the gospel to one as to the other. See John 17:2; Matthew 28:18; Ephesians 1:20-22. The word “Lord” used here does not necessarily imply divinity, but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord or Ruler over all nations. It is true, however, that this is a power

Acts 17:22 — convinced by mere dogmatical assertion. No happier instance can be found of cool, collected argumentation than is furnished in this discourse.I perceive - He perceived this by his observations of their forms of worship in passing through their city, Acts 17:23.In all things - In respect to all events.Ye are too superstitious - δεισιδαιμονεστέρους deisidaimonesterous. This is a most unhappy translation. We use the word “superstitious” always in a bad sense, to denote being “over-scrupulous and rigid in

Acts 19:24 — works in silver” in any way, either in making money, in stamping silver, or in forming utensils from it. It is probable that the employment of this man was confined to the business here specified, that of making shrines, as his complaint Acts . Acts 19:26-27 implied that destroying this would be sufficient to throw them out of all employment. Silver shrines ναοὺς naous. Temples. The word “shrine” properly means “a case, small chest, or box”; particularly applied to a box in which sacred things are

Acts 2:28 — Messiah in view of the favor that would thus be showed him; the resurrection from the dead, and the elevation to the right hand of God. It was this which is represented as sustaining him the prospect of the joy that was before him, in heaven, Hebrews 12:2; Ephesians 1:20-22.With thy countenance - Literally, “with thy face,” that is, in thy presence. The words “countenance” and “presence” mean the same thing, and denote “favor,” or the “honor and happiness” provided by being admitted to the presence

Acts 21:4 — finding disciples - Christians. This is the first mention of there being Christians at Tyre, but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke.Who said to Paul - Compare Acts 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go.Through the Spirit - There is some difficulty in understanding this. In solving this difficulty, we may remark:(1) That it

Acts 27:31 — Paul said to the centurion and to the soldiers - The centurion had, it appears, the general direction of the ship, Acts 27:11. Perhaps it had been pressed into the service of the government.Except these - These seamen. The soldiers and the centurion were unqualified to manage the ship, and the presence of the sailors was therefore indispensable to the preservation of any.Abide

Romans 1:2 — acknowledged oracles of God. Though they might appear to be new, yet he regarded the gospel as entirely consistent with all that had been declared in the Jewish dispensation; and not only consistent, but as actually promised there. He affirms, therefore:(1) That all this was promised, and no small part of the Epistle is employed to show this.(2) That it was confirmed by the authority of holy and inspired men.(3) That it depended on no vague and loose tradition, but was recorded, so that people might examine

Romans 11:28 — respect, to wit, on account of “election,” they were still beloved, that is, beloved by God, so in another respect they were his enemies, i. e., opposed to him, or cast off from him. The enemies of God denote all who are not his true friends; Colossians 1:21; Romans 5:10; compare Romans 11:8. The word here is applied to the Jews because they had rejected the Messiah; had become opposed to God; and were therefore rejected by him.For your sakes - For your advantage. Their rejection has become the occasion

Romans 16:25 — Now to him - This and the two following verses are found in many manuscripts at the close of Romans 14:0. Its proper place, however, is here; and the apostle thus concludes the whole Epistle with an ascription of praise.To him ... - To God; be glory; Romans 16:20.Is of power - Greek, Is able; who has power; Ephesians 3:20; Jude 1:24, “Now unto him that

Romans 3:5 — punishment.” The idea of vengeance is not necessarily in the original ὀργήν orgēn. It is commonly rendered “wrath,” but it often means simply “punishment,” without any reference to the state of the mind of him who inflicts it, Matthew 3:7; Luke 3:7; Luke 21:23; John 3:36. Notes, Romans 1:18; Romans 4:15.I speak as a man - I speak after the manner of human beings. I speak as appears to be the case to human view; or as would strike the human mind. It does not mean that the language was such as wicked people

Romans 9:12 — regarded as the chosen of God. There was reference here, therefore, to the whole train of temporal and spiritual blessings which were to be connected with the two races of people. If it be asked how this bears on the argument of the apostle, we may reply,(1) That it settles “the principle” that God might make a distinction among people, in the same nation, and the same family, without reference to their works or character.(2) That he might confer his blessings on such as he pleased.(3) If this is done

Romans 9:20 — Nay but, O man ... - To this objection the apostle replies in two ways; first, by asserting the sovereignty of God, and affirming that he had a right to do it Romans 9:20-21; and secondly, by showing that he did it according to the principles of justice and mercy, or that it was involved of necessity in his dispensing justice and mercy to mankind; Romans 9:22-24.Who art thou ... - Paul here strongly reproves the impiety

1 Corinthians 10:12 — be firm in the love of God, and in the knowledge of his truth; that regards himself as secure, and that will be therefore disposed to rely on his own strength.Take heed lest he fall - Into sin, idolatry, or any other form of iniquity. We learn here:(1) That a confidence in our own security is no evidence that we are safe.(2) Such a confidence may be one of the strongest evidences that we are in danger. Those are most safe who feel that they are weak and feeble, and who feel their need of divine aid

1 Corinthians 15:15 — rise not - If there is, and can be no resurrection. If this general proposition is true that there can be no resurrection, then it will apply to Christ as well as any others, and must prove that he did not rise. The “argument” in this verse is this:(1) If it was denied that Christ was raised, it would prove that all the apostles were false witnesses of the worst character; false witnesses against God.(2) This the apostle seems to have presumed they “could not” believe. They had had too many evidences

1 Corinthians 7:7 — For I would ... - I would prefer.That all men ... - That Paul was unmarried is evident from 1 Corinthians 9:5. But he does not refer to this fact here. When he wishes that all people were like himself, he evidently does not intend that he would prefer that all should be unmarried, for this would be against the divine institution, and against

2 Corinthians 1:6 — sufferings; and patience in such trials will tend to promote your salvation.Or whether we be comforted ... - One design of our being comforted is, that we may be able to impart consolation to you in the times of similar trial and calamity; see 2 Corinthians 1:4. The sentiment of the whole passage is, that their eternal welfare would be promoted by the example of the apostles in their trials, and by the consolations which they would be able to impart as the result of their afflictions.

2 Corinthians 11:6 — But though I be rude in speech - see the note, 2 Corinthians 10:10. The word rendered “rude” here (ἰδιώτης idiōtēs) means properly a private citizen, in opposition to one in a public station; then a plebeian, or one unlettered or unlearned, in opposition to one of more elevated rank, or one who is learned;

2 Corinthians 6:1 — We then, as workers together with him - On the meaning of this expression, see the note, 1 Corinthians 3:9. The Greek here is (συνεργοῦντες sunergountes) “working together,” and may mean either that the apostles and ministers to whom Paul refers were joint-laborers in entreating them not to receive the grace of God in vain; or it may mean

2 Corinthians 7:2 — properly, give space, place, or room; and it means here evidently, make place or room for us in your affections; that is, admit or receive us as your friends. It is an earnest entreaty that they would do what he had exhorted them to do in 2 Corinthians 6:13; see the note on that verse. From that he had digressed in the close of the last chapter. He here returns to the subject and asks an interest in their affections and their love.We have wronged no man - We have done injustice to no man. This is given

2 Corinthians 8:1 — and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase “grace of God,” means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied:(1) That a disposition to contribute to the cause of benevolence is to be traced to God. He is its author. He excites it. It is not a plant of native growth in the human heart, but a large and liberal spirit of benevolence is one of the effects of his