You are good at making pictures (I'm assuming you made them). However, some of them look very similar to the ones Herk kept posting.
Jaimieson, Fausset, and Brown Commentary:
Joh 3:31-34 - He that, etc. — Here is the reason why He must increase while all human teachers must decrease. The Master “cometh from above” - descending from His proper element, the region of those “heavenly things” which He came to reveal, and so, although mingling with men and things on the earth, is not “of the earth,” either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.
Mar 13:31 - Heaven and earth shall pass away; but my words shall not pass away — the strongest possible expression of the divine authority by which He spake; not as Moses or Paul might have said of their own inspiration, for such language would be unsuitable in any merely human mouth.
Heb 2:1 - Heb_2:1-18. Danger of neglecting so great salvation, first spoken by Christ; to Whom, not to angels, the new dispensation was subjected; though He was for a time humbled below the angels: This humiliation took place by divine necessity for our salvation.
Therefore — Because Christ the Mediator of the new covenant is so far (Heb_1:5-14) above all angels, the mediators of the old covenant.the more earnest — Greek, “the more abundantly.”
heard — spoken by God (Heb_1:1); and by the Lord (Heb_2:3).
let them slip — literally “flow past them” (Heb_4:1).
Heb 2:2 - (Compare Heb_2:3.) Argument a fortiori. spoken by angels — the Mosaic law spoken by the ministration of angels (Deu_33:2; Psa_68:17; Act_7:53; Gal_3:19). When it is said, Exo_20:1, “God spake,” it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone.was steadfast — Greek, “was made steadfast,” or “confirmed”: was enforced by penalties on those violating it.
transgression — by doing evil; literally, overstepping its bounds: a positive violation of it.
disobedience — by neglecting to do good: a negative violation of it.
recompense — (Deu_32:35).
Heb 2:3 - we — who have received the message of salvation so clearly delivered to us (compare Heb_12:25).
so great salvation — embodied in Jesus, whose very name means “salvation,” including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (Heb_2:10).
which — “inasmuch as it is a salvation which began,” etc.
spoken by the Lord — as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (Heb_2:2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare Heb_2:5). Angels recognize Him as “the Lord” (Mat_28:6; Luk_2:11).
confirmed unto us — not by penalties, as the law was confirmed, but by spiritual gifts (Heb_2:4).
Heb 2:5 - For — confirming the assertion, Heb_2:2, Heb_2:3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, “Not the angels hath He,” etc.
the world to come — implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), Heb_2:2, the political kingdom of the earth (Dan_4:13; Dan_10:13, Dan_10:20, Dan_10:21; Dan_12:1), and the natural elements (Rev_9:11; Rev_16:4). and even individuals (Mat_18:10). “The world to come” is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called “to come,” or “about to be,” as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfillment of Psa_8:1-9, the realization is still “to come.” Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is “the world to come”; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, “Thy kingdom come”; for its manifestation in glory is yet future. “This world” is used in contrast to express the present fallen condition of the world (Eph_2:2). Believers belong not to this present world course, but by faith rise in spirit to “the world to come,” making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man’s Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man’s nature is exalted in Christ now, so that angels are our “fellow servants” (Rev_22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are “brethren” of Christ in a nearness not enjoyed even by angels (Heb_2:10-12, Heb_2:16).
2Co 3:6 - able — rather, as the Greek is the same, corresponding to 2Co_3:5, translate, “sufficient as ministers” (Eph_3:7; Col_1:23).
the new testament — “the new covenant” as contrasted with the Old Testament or covenant (1Co_11:25; Gal_4:24). He reverts here again to the contrast between the law on “tables of stone,” and that “written by the Spirit on fleshly tables of the heart” (2Co_3:3).
not of the letter — joined with “ministers”; ministers not of the mere literal precept, in which the old law, as then understood, consisted; “but of the Spirit,” that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mat_5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Rom_7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh_4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of “love,” than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mat_5:17-48; Rom_13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer’s heart instinctively from the word understood in its deep spirituality.
letter killeth — by bringing home the knowledge of guilt and its punishment, death; 2Co_3:7, “ministration of death” (Rom_7:9).
spirit giveth life — The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Rom_6:4, Rom_6:11). This “spirit of life” is for us in Christ Jesus (Rom_8:2, Rom_8:10), who dwells in the believer as a “quickening” or “life-giving Spirit” (1Co_15:45). Note, the spiritualism of rationalists is very different. It would admit no “stereotyped revelation,” except so much as man’s own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Act_17:11; 1Pe_4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.
Mat 7:1 -[...] Judge not, that ye be not judged — To “judge” here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother’s character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it - “that ye be not judged” - confirms this: “that your own character and actions be not pronounced upon with the like severity”; that is, at the great day.
