23<\/strong>. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity<\/em> ] The preposition in<\/em> makes a great difficulty in this verse. The word in the original means into<\/em> or for<\/em>. The construction has been compared with that of the Hebrew preposition = for<\/em> after the verb “to be” in passages such as Eze 37:22<\/span>, “I will make them one nation,” literally, “ unto<\/em> one nation.” But instances of this construction are not common enough in the O.T. for an imitation of it in the N. T. to be probable. It seems better therefore not to take “gall of bitterness” and “bond of iniquity” as thus in apposition with the subject of the sentence, but rather to regard the preposition as used with the sense of motion towards a place or state and subsequent rest there. So it is found in Luk 11:7<\/span>, “My children are with me in ( ) bed,” where the meaning is “They have come into and are remaining in bed.” For the expression “gall of bitterness,” cp. Deu 29:18<\/span>, where those who serve false gods are spoken of as “a root that beareth gall and wormwood.” See also the “root of bitterness,” Heb 12:15<\/span>. The second expression is found as “bands of wickedness” (Isa 58:6<\/span>). The whole sentence would thus imply that Simon had gone from one evil to another till he had reached and was remaining in a stage which deserved the reprobation spoken against idolatry in the O.T., and had allowed evil to make him its prisoner.<\/p>\n For I perceive – <\/B>That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin may as certainly show that there is no true piety as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the heart; but he judged, as all other people would, by the act.<\/P> In the gall – <\/B>This word denotes properly bile, or that bitter, yellowish-green fluid that is secreted in the liver. Hence, it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of bitterness of mind, etc.<\/P> Of bitterness – <\/B>This is a Hebraism; the usual mode of expressing the superlative, and means excessive bitterness. The phrase is used respecting idolatry Deu 29:18<\/span>, Lest there should be among you a root that beareth gall and wormwood. A similar expression occurs in Heb 12:15<\/span>, Lest any root of bitterness springing up, trouble you. Sin is thus represented as a bitter or poisonous thing; a tiring not only unpleasant in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants, Jer 2:19<\/span>, It is an evil and bitter thing that thou hast forsaken the Lord thy God; Jer 4:18<\/span>; Rom 3:14<\/span>, Whose mouth is full of cursing and bitterness; Eph 4:31<\/span>. The meaning here is, that the heart of Simon was full of dreadful, malignant sin.<\/P> Bond of iniquity – <\/B>Or, that thou art bound by iniquity. That is, that it has the rule over you, and binds you as a captive. Sin is often thus represented as bondage and captivity, Psa 116:16<\/span>; Pro 5:22<\/span>, He shall be holden with the cords of his sins; Rom 7:23-24<\/span>. These expressions prove conclusively that Simon was a stranger to religion.<\/P> <\/p>\n Verse 23<\/span>. The gall of bitterness<\/B><\/I>] A Hebraism for excessive<\/I> bitterness<\/I>: gall, wormwood, and such like, were used to express the dreadful effects of sin<\/I> in the soul; the bitter repentance<\/I>, bitter regret<\/I>, bitter sufferings<\/I>, bitter death<\/I>, c., c., which it produces. In De 29:18<\/span>, idolatry and its consequences are expressed, by having among them a root that beareth GALL and<\/I> WORMWOOD<\/I>. And in Heb 12:15<\/span>, some grievous sin is intended, when the apostle warns them, lest any root of BITTERNESS springing up,<\/I> trouble you<\/I>, and thereby many be defiled<\/I>.<\/P> <\/P> Bond of iniquity.<\/B><\/I>] An allusion to the mode in which the Romans secured their prisoners, chaining the right hand<\/I> of the prisoner<\/I> to the left hand<\/I> of the soldier<\/I> who guarded him as if the apostle had said, Thou art tied and bound by the chain of thy sin justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent.<\/P><\/p>\n The gall of bitterness; <\/B>the same with gall and wormwood, <\/I>Deu 29:18<\/I><\/span>; or gall and bitterness; signifying a very bad constitution and disposition of soul or mind, such as may be compared unto that meat which the gall of any creature hath corrupted. And for Simon Magus to be in the gall of bitterness, <\/I>is yet worse than to have the gall of bitterness in him; as to be born in sin, <\/I>which the Pharisees upbraided the blind man with, Joh 11:34<\/span>, denotes more intended thereby than that he had sin from his birth in him: thus David bewails that he was shapen in iniquity, <\/I>Psa 51:5<\/I><\/span> and thus may those expressions of St. Paul be understood, of being in the flesh, <\/I>and being in the Spirit, <\/I>Rom 8:9<\/I><\/span>. This also shows (if any sensible or outward thing could show it) what a bitter and poison my thing sin is, no gall so bitter, no poison so deadly. <\/P> The bond of iniquity; <\/B>either the judgment St. Peter had threatened to deter him from sin was this bond, or his sin itself might be rather so called: the we read of the bands of wickedness, <\/I>Isa 58:6<\/I><\/span>. One sin is twisted with another, hard to be severed or broken, and draws on judgment powerfully. <\/P> <\/p>\n 23. in the gall of bitterness and .. . bond of iniquity<\/B>expressing both the awfulness of hiscondition and the captivity to it in which he was held.<\/P><\/p>\n For I perceive that thou art in the gall of bitterness<\/strong>,…. Alluding to De 29:18<\/span> with which compare Heb 12:15<\/span> and signifying, that he was in a state of nature and unregeneracy; under the power and dominion of covetousness, ambition, and hypocrisy; and in a way pernicious to himself, infectious to others, and ungrateful to God, and to good men; and that instead of the root of the matter, the truth of grace being in him, there was nothing in him but the bitter root of sin; which bore gall and wormwood, and everything that was nauseous and disagreeable:<\/p>\n and in the bond of iniquity<\/strong>; referring to Pr 5:22<\/span> and suggesting, that he was held fast bound in the bonds of sin, and with the cords of iniquity, or was entirely under the government of his lusts: the preposition , which we render “in”, may retain here, as is by some observed, its proper sense of “for”, or “into”; and have the same signification it has in Heb 1:5<\/span> “I will be to him for a father”, or “a father”, and “he shall be to me for a son”, or “a son”: and then the sense of Peter is, I plainly perceive and clearly see by thy words and actions, that thou art nothing else but a lump of bitter gall, and a bundle of sin and wickedness.<\/p>\n That thou art <\/B> ( <\/SPAN><\/span>). Participle in indirect discourse after <\/SPAN><\/span> (I see).<\/P> In the gall of bitterness <\/B> ( <\/SPAN><\/span>). Old word from <\/SPAN><\/span> either from <\/SPAN><\/span>, to pour, or <\/SPAN><\/span>, yellowish green, bile or gall. In the N.T. only in Mt 27:34<\/span> and here. In LXX in sense of wormwood as well as bile. See Deut 29:18<\/span>; Deut 32:32<\/span>; Lam 3:15<\/span>; Job 16:14<\/span>. “Gall and bitterness” in De 29:18<\/span>. Here the gall is described by the genitive <\/SPAN><\/span> as consisting in “bitterness.” In Heb 12:15<\/span> “a root of bitterness,” a bitter root. This word <\/SPAN><\/span> in the N.T. only here and Heb 12:15<\/span>; Rom 3:14<\/span>; Eph 4:31<\/span>. The “bond of iniquity” ( <\/SPAN><\/span>) is from Isa 58:6<\/span>. Paul uses this word of peace (Eph 4:3<\/span>), of love (Col 3:14<\/span>), of the body (Col 2:19<\/span>). Peter describes Simon’s offer as poison and a chain. <\/P> <\/p>\n In the gall [ ] <\/SPAN><\/span>. Lit., into. Thou hast fallen into and continuest in. Gall, only here and Mt 27:34<\/span>. Gall of bitterness is bitter enmity against the Gospel. <\/P> Bond of iniquity [ ] <\/SPAN><\/span>. Thou hast fallen into iniquity as into fetters. The word sundesmon denotes a close, firm bond [, ] <\/SPAN><\/span>. It is used of the bond of Christian peace (Eph 4:3<\/span>); of the close compacting of the church represented as a body (Col 2:19<\/span>); and of love as the bond of perfectness (Col 3:14<\/span>). See Isa 58:6<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For I perceive,”<\/strong> (gar horo) “For I perceive,” or realize of a certainty; I recognize your state or condition of being by what you say, Mat 12:36-37<\/span>.<\/p>\n 2) “That thou art in the gall of bitterness,”<\/strong> (anta eis choen pikrias) “That you are (now exist) in the gall of bitterness,” which the ancients thought was the source of venom of reptiles; The figure is one of moral corruption, in which Simon then existed. The venom of the Serpent of Sin, the Devil himself, incited the unregenerate, covetous nature of Simon to seek selfish personal gain by attempting to bribe Peter into giving him the power of the Holy Spirit manifestations, Mat 15:18-19<\/span>.<\/p>\n 3) “And in the bond of iniquity,”<\/strong> (kai sundesmon adikias) “Even with or in welded or bonded chains of unrighteousness,” shackles of lawlessness, a slave to the Devil, or child of the Devil, Joh 8:24<\/span>. Simon had been bound by chains of magic arts, deception, and trickery, receiving the praise of men as if he were a god for so long that his bent to sinning for love of money and the praise of men almost, and may have, eventually, damned his soul in hell, Act 8:9-11<\/span>; 1Ti 6:10<\/span>; 1Jn 2:15-17<\/span>.<\/p>\n 23. In the gall of bitterness. Peter doth sharply reprove Simon again, and striketh him with God’s judgment. For unless he had been compelled to descend into himself, he would never have been turned in good earnest unto God. For there is nothing more deadly for men which are blockish than when we flatter them, or when we do but a little scrape the skin, whereas they ought rather to be thrust through. Therefore, until such time as a sinner shall conceive sorrow and true heaviness by reason of his sin, we must use such severity as may wound his mind; otherwise the rotten sore shall be nourished within, which shall by little and little consume the man himself. Yet let us always observe this mean, that we provide for men’s salvation so much as in us lieth. Moreover, there be two excellent fine metaphors in Peter’s words; the one whereof seemeth to be taken out of Moses, where he forbiddeth that there be not in us any root, from which springeth gall and wormwood, (Deu 29:0<\/span>.) By which speech is noted the inward wickedness of the heart; when as it hath so conceived the poison of ungodliness, that being therewith infected, it can bring forth nothing but bitterness. To the same end tendeth the binding of iniquity: to wit, when the whole heart is kept bound and tied by Satan. For it falleth out sometimes that men which are otherwise given very godlily, do break out into evil works, who have not their heart corrupt inwardly with poison. We know that hypocrisy is engendered in man’s nature; but when as the Spirit of God doth shine, we are so blinded in our vices, that we nourish them within as if it were some hidden bundle. Therefore Peter’s meaning is, that Simon fell not only in one point, but that his very heart root was corrupt and bitter; that he fell into Satan’s snares not only in one kind of sin, but that all his senses were ensnared, so that he was wholly given over to Satan, and was become the bond-slave of iniquity. In the mean season, we are taught that the greatness of offenses is esteemed not so much according to the fact (525) which appeareth, as according to the affection of the heart. <\/p>\n (525) “ Flagitio,” flagitiousness. <\/p>\n (23) In the gall of bitterness, and in the bond of iniquity.<\/strong>On gall, in its literal sense, see Note on Mat. 27:34<\/span>. This is the only passage in the New Testament in which it is used figuratively. Bitterness meets us, as expressing extreme moral depravity, in Rom. 3:14<\/span>, Eph. 4:31<\/span>, Heb. 12:15<\/span>. The latter phrase implies that the iniquity of Simon bound him as with the iron chains of a habit from which he could not free himself.<\/p>\n Act 8:23<\/span><\/em><\/strong>. <\/strong>In the gall of bitterness,<\/em><\/strong><\/strong> That is, the bitterest gall. <\/em>The whole sentence expresses, in St. Peter’s strong manner of speaking, how odious and wretched a creature Simon now appeared to him. How much more odious in the sight of a holy God must such a sinner be! De Dieu would render it, I see thee as the very gall of bitterness, and a bundle of iniquity. <\/em>The gall of bitterness <\/em>seems to have been an allusion to Deu 29:18<\/span> or Deu 32:32<\/span> and the bond of iniquity <\/em>to Isaiah 58<\/span>.<\/p>\n DISCOURSE: 1759 Act 8:23<\/span>. I perceive that thou art in the gall of bitterness, and in the bond of iniquity<\/em>.<\/p>\n IT is no real disparagement to the Gospel of Christ, if some hypocrites be found among the professors of religion. This has been the case in every age of the Church, even when the temptations to hypocrisy were far less than they are at present. There was a Judas among the twelve Apostles, and a Simon Magus among the converts of Philip. Simon had appeared sincere in his professions of faith, and therefore Philip had baptized him. He had attached himself with admiration to Philips ministry [Note: ver. 13.], and therefore the true Christians regarded him as a brother: but he soon discovered the hypocrisy of his heart, and shewed that notwithstanding his pretensions to conversion and grace, he was still, as much as ever, in a state of nature. Hence Peter addressed him in the words of the text. In discoursing on them we shall inquire,<\/p>\n I.<\/p>\n What is the state here described?<\/p>\n The various terms here used are not unfrequent in the Holy Scriptures [Note: Deu 29:18<\/span>; Deu 32:32<\/span>. <\/span>Heb 12:15<\/span>. <\/span>Isa 58:6<\/span>.]. They import,<\/p>\n 1.<\/p>\n A state of subjection to sin<\/p>\n [Nothing can so justly be termed gall as sin. It is indeed the bitterest gall, and the sorest bondage. Men may roll it as a sweet morsel under their tongue, but they invariably find it gall in the stomach: it may please them for a time, but at last it will bite like a serpent and sting like an adder. Let those, whose conscience is at all awakened, testify respecting this. Whether we be penitent or not, if our sin have found us out, if will prove a bitter cup. Peter wept bitterly at the remembrance of his guilt; and Judas, who was not a real penitent, could not even endure his own existence, when his conscience upbraided him with the act he had committed. And a dreadful vassalage it is to be led captive by sin. No slave in the universe is so much an object of pity, as he who for a morsel of meat sells his birthright, and for a momentary gratification consigns his soul over to perdition.]<\/p>\n 2.<\/p>\n A state of condemnation on account of sin<\/p>\n [This necessarily accompanies the former. There is no freedom from condemnation where there is bondage to sin. Christ came not to save his people in<\/em> their sins, but from<\/em> them: and the certainty of punishment is that, which renders sin so bitter and so formidable. Were there no future account to be given of our actions, the bonds of iniquity would lose their terror: but it is the thought of hell that gives a poignancy to the accusations of conscience, and makes the sinner tremble at the prospect of death and judgment, and often wish for utter annihilation. We say not that every sinner feels such anguish of soul (for many are past feeling, having seared their consciences as with an hot iron), but we are sure that they would do so if they knew their state, and will do so the very instant they enter into the invisible world. They are therefore<\/em> in the gall of bitterness, because<\/em> the wrath of God abideth on them.]<\/p>\n That this is the lamentable condition of many amongst us will appear, if we inquire,<\/p>\n II.<\/p>\n Who may evidently be perceived to be in that state?<\/p>\n While some are manifestly in a very different state, and the condition of others is dubious, there are some who are indisputably in the state just described<\/p>\n 1.<\/p>\n They who are yet under the dominion of their former lusts<\/p>\n [Simon had lately been a sorcerer, but upon embracing Christianity had ceased from the practice of his magic arts. Nevertheless his desire of gain and his love of mans applause were altogether unmortified. Hence when a prospect of aggrandizing himself opened to his view, he was ready to return to his former course of life. Nor did he regard what means he used, provided he might but attain his end. And are there not too many amongst ourselves who are yet addicted to their former lusts? Are not many, who in the days of their ignorance were proud, passionate, unforgiving, still prone to relapse into their former sins the very instant that any temptation occurs? Are not many as earthly, sensual, and devilish, in their tempers and dispositions as ever? Let them then not deceive themselvestheir state may be easily and clearly perceived. It was by such marks that Peter knew beyond a doubt the state of Simon; and by such may the state of every professor in the universe be determined. If they practise, or desire to practise, the same iniquities that they did in their unenlightened state, they are surely in the gall of bitterness and the bond of iniquity. Whosoever allowedly committeth sin is most unquestionably the servant of sin, and the child of the devil [Note: Joh 8:34<\/span>; Joh 8:44<\/span><\/u> and 1Jn 3:8<\/span>.].]<\/p>\n 2.<\/p>\n They who pursue religion for carnal ends<\/p>\n [Simon earnestly desired the power of conferring the Holy Ghost, and would have given a sum of money to obtain it. But from what motive did this spring? Was he desirous of honouring Christ, or of benefiting his fellow-creatures? No: he only desired to advance his own reputation and interest. Alas! how many are there who follow Christ from no better motive!. They hope that by mixing with the society of Gods people they shall promote their temporal interests. They wish to be caressed by religions persons, and to be held in reputation for their sanctity and zeal. They do not merely, as even sincere Christians too often do, feel a mixture of principle within them, which they mourn over and resist: but they act uniformly from selfish motives, and with a view to their own ease, interest, or honour. Need we ask the state of such people? It may be too easily perceived. Like those who follow Christ for the loaves and fishes, they are in the gall of bitterness and the bond of iniquity.]<\/p>\n 3.<\/p>\n They who are not attentive to their thoughts as well as their actions<\/p>\n [Many, from the customs of the world, take care to regulate their outward actions, while their thoughts range at liberty and without controul. Simon conceived the thought of purchasing the power of conferring the Holy Ghost: and, instead of mortifying, indulged it. Peter, in his reproof, bade him particularly pray, if perhaps the thought of his heart might be forgiven him; and perceived by this thought, which he had so unadvisedly divulged, that his heart was not right in the sight of God, and that he had no part or lot in the Gospel salvation. And may not many amongst ourselves draw the same conclusion from the vain thoughts that lodge within them? We are well aware that the best of men may have sinful thoughts rushing into their minds; but will they harbour them? No: every true Christian may say as in the presence of God, I hate vain thoughts. But they, who regard iniquity in their hearts, are in a state of desperate delusion. God, who searcheth the heart, and trieth the reins, will bring every secret thing into judgment, and acquit or condemn, according as he sees the prevailing bent of the heart. If then our thoughts be not so far captivated to the obedience of Christ that we cherish those that are holy, and mortify all that are corrupt, we may perceive beyond a doubt that we are in the gall of bitterness and the bond of iniquity.]<\/p>\n Infer What need is there for the professors of religion to examine their own hearts!<\/p>\n [Simon had been approved by his fellow-creatures, and even by an inspired servant of God. From hence doubtless he would augur well respecting his own state. Yet in the midst of all he only deceived his own soul. What need then have we to examine ourselves! The approbation of men is but a small matter. It is not he who commendeth himself, or is commended by others, but he whom the Lord commendeth, that shall stand before him with approbation in the last day [Note: 2Co 10:18<\/span>.]. Judge yourselves then, brethren, that ye be not judged of the Lord. Examine not your actions only, but your desires<\/em>, your motives<\/em>, and your thoughts<\/em>. By these will God determine your state in the last day; nor shall any but the upright in heart be accepted of him.]<\/p>\n 2.<\/p>\n What reason have true Christians to rejoice<\/p>\n [The declaration made to Simon intimated that no true Christian was in his<\/em> state. Blessed thought! If we really believe in Jesus, and experience the purifying efficacy of that faith, we have nothing to fear. The bonds of sin are broken asunder. Nor shall one drop of the cup of bitterness be ever tasted by us to all eternity. Rejoice, believer, in thy Deliverer: thou once wast in the state of Simon, a miserable, enslaved, condemned sinner; but now the Son hath made thee free, and thou art free indeed. There is no condemnation to thee since thou art in Christ Jesus. Rejoice evermore; but endeavour still to maintain a guard over thy words and thoughts. Seek not great things for thyself, nor the honour that cometh of man. Be more solicitous about graces than about gifts. And whatever God hath bestowed on thee, labour to improve it, not for thine own glory, but for the good of men and the glory of God. Thus shall it be evidently perceived that thou art in the way of peace, and thou shalt receive the plaudit of thy Lord himself in the day of judgment.]<\/p>\n<\/p>\n 23 For I perceive that thou art in the gall of bitterness, and in<\/em> the bond of iniquity. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 23. Thou art in the gall, &c.<\/strong> ] The apostle alludeth to Deu 29:18<\/span> . Sin is a bitter potion, a deadly poison, which therefore we must quickly cast up again by confession, ere it get to the vitals. Simon Magus is here convinced by the very show of godliness, under which he hoped to have lurked; as the fish sepia is betrayed by the black colour which she casteth out to cover her. <\/p>\n 23.<\/strong> ] <\/strong> gives the reasons, not why it would be difficult for forgiveness to take place<\/em> , but why he had such extreme need of repentance and prayer<\/em> , as being tied and bound by the chain of sin.<\/p>\n <\/strong> ] a pregnant construction having fallen into and abiding in<\/strong> : not to be taken (as Kuin., &c.) as ‘ amounting to<\/em> ,’ ‘totus quantus es, nil nisi venenum amarum es et colligatio iniquitatis,’ which is very harsh, and improbable: nor (as Stier) is it prophetic, as to what would be<\/em> the consequence, if he did not repent: ‘ I see that thou wilt come to,’ &c.<\/em> Least of all must it be said, here or any where else, that is put for<\/em> . I cannot too often remind my younger readers, that it is a fundamental maxim of all sound scholarship, that no word is ever put for another<\/em> .<\/p>\n <\/strong> . <\/strong> <\/strong> .] see reff. ‘the gall which is the very seat and essence of bitterness’ a very gall of bitterness<\/strong> . The poison of serpents was considered to be seated in their gall: so , Job 20:14<\/span> . See Plin. H. N. xi. 37.<\/p>\n Act 8:23<\/span> . : The passages in LXX generally referred to as containing somewhat similar phraseology are Deu 29:18<\/span> ; Deu 32:32<\/span> , Lam 3:15<\/span> . But the word is found in LXX several times, and not always as the equivalent of the same Hebrew. In Deu 29:18<\/span> ; Deu 32:32<\/span> , Psa 69:21<\/span> , Jer 8:14<\/span> ; Jer 9:15<\/span> , Lam 3:19<\/span> , it is used to translate ( , Deu 32:32<\/span> ), a poisonous plant of intense bitterness and of quick growth (coupled with wormwood, cf.<\/em> Deu 29:18<\/span> , Lam 3:19<\/span> , Jer 9:15<\/span> ). In Job 16:14<\/span> (where, however, AS 2 read for ) it is used to translate , bile, gall<\/em> in Act 20:14<\/span> of the same book it is the equivalent of in the sense of the gall of vipers, i.e.<\/em> , the poison of vipers, which the ancients supposed to lie in the gall. In Pro 5:4<\/span> and Lam 3:15<\/span> it is the rendering of , wormwood;<\/em> and in the former passage we have . If we take the most usual signification of in the LXX, viz.<\/em> , that of the gall plant<\/em> (see R.V., margin, in loco, gall<\/em> , or a gall root<\/em> ), the thought of bitterness would naturally be associated with it (in the passage which presents the closest parallel to the verse before us, Deu 29:18<\/span> , , is a translation of the Hebrew word for wormwood<\/em> ); might therefore denote the intefnse malignity which filled the heart Simon. (On the word its sense here, and in Mat 27:34<\/span> , see Meyer-Weiss, Matth.<\/em> , p. 546.) The preposition is generally taken as = in this passage; but Rendall suggests that here, as is sometimes elsewhere, it = , and he therefore renders: “I see that thou art as gall of bitterness,” denoting the evil function which Simon would fulfil in the Church if he continued what he was. Westcott’s note on Heb 12:15<\/span> should also be consulted. : R.V. translates “thou art in the bond of iniquity”. But if the passage means that Simon “will become a bond of iniquity,” R.V., margin, or that he is now as<\/em> a bond of iniquity (Rendall), the expression denotes, not that Simon is bound, but that he binds others in iniquity. Blass refers to Isa 58:6<\/span> , where a similar phrase occurs, . ., and explains: “improbitate quasi vinctus es”; so Grimm, while pointing out that the phrase in Isa 58:6<\/span> is used in a different sense from here, explains “vinculum improbitatis, i.e.<\/em> , quod ab improbitate nectitur ad constringendos animos”. Others again take the expression to denote a bundle, fasciculus<\/em> (Wetstein) ( cf.<\/em> Hdian., iv., 12, 11), Simon being regarded “quasi ex improbitate concretum,” cf.<\/em> especially Cicero, in Pison.<\/em> , ix., 21; but such a rendering is rejected by Grimm, as no examples can be adduced of this tropical use of the noun, and by Wendt, on the ground that is not in the plural, but in the singular. Combinations with are characteristic of St. Luke; cf.<\/em> Luk 13:27<\/span> ; Luk 16:8-9<\/span> ; Luk 18:6<\/span> ; cf.<\/em> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
THE STATE OF UNGODLY MEN<\/strong><\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n