Bible Commentaries

Proverbs 9:1 — IX. (o). Fifteenth Discourse: the Invitations of Wisdom and Folly (Proverbs 9:0). (1) Wisdom hath builded her house—i.e., in preparation for the feast to which she is about to invite her guests. It is not an unusual custom in the Old Testament to describe

Isaiah 5:8 — (8) Woe unto them that join house to house.—The series of “Woes” which follows has no precedent in the teaching of earlier prophets. The form of Luke 6:24-26 seems based upon it. The general indictment of Isaiah 1:0 is followed by special counts. That

Matthew 17:3 — (3) Moses and Elias.—The identification of the forms which the disciples saw was, we may well believe, intuitive. If we accept the narrative as a whole, it is legitimate to assume that, in the state of consciousness to which they had been raised, they

Matthew 19:25 — (25) Who then can be saved?—There is an almost child-like naïveté in the question thus asked by the disciples. They, whether among their own people or among strangers, had found the desire of wealth to be the universal passion. Even they themselves,

Matthew 26:28 — (28) For this is my blood of the new testament.—Better, this is My blood of the Covenant; the best MSS. omitting the word “new” both here and in St. Mark. It was probably introduced into the later MSS. to bring the text into harmony with St. Luke’s

Luke 22:26 — El mayor de vosotros, sea como el menor. - La última palabra llevaba naturalmente consigo, como en la antigua regla monástica, juniores ad labores, la idea de servicio. En Hechos 5:6 , “los jóvenes” aparecen como un cuerpo distinto en la sociedad de

John 11:13 — (13) They thought that he had spoken of taking of rest in sleep.—These words forbid the thought that they really understood that Lazarus was dead, but did not wish to seem to know it. Three of them, indeed, had heard our Lord apply the word “sleep”

John 11:24 — (24) I know that he shall rise again in the resurrection . . .—Her answer expresses something of disappointment. Her whole heart had been fixed on one thought, and in all that had passed her hopes had found a support which seemed to warrant the hope

John 12:6 — (6) This verse which follows from the reference to Judas is of course, like it, peculiar to St. John. But because he was a thief, and had the bag.—Comp. Notes on John 13:29 and Luke 8:1-3. We have to think of Judas as treasurer of the common fund which

John 18:13-14 — (13, 14) And led him away to Annas first.—Comp. for account of Annas Note on Luke 3:2, and Acts 4:6. This trial before Annas was probably a preliminary investigation, distinct from the formal trial before Caiaphas, narrated in the earlier Gospels. (Comp.

John 21:25 — (25) And there are also many other things which Jesus did. . . .—The MSS. evidence for this verse is also so conclusive that almost every competent editor inserts it in his text, but it is not found in the famous Sinaitic Codex. The transference from

Acts 2:14 — (14) But Peter, standing up with the eleven, . . .—We are struck at once with the marvellous change that has come over the character of the Apostle. Timidity has become boldness; for the few hasty words recorded in the Gospels we have elaborate discourses.

Acts 22:25 — (25) And as they bound him with thongs.—The words have sometimes been rendered, “they stretched him forward for the straps”—i.e., put him into the attitude which was required for the use of the scourge; and grammatically the words admit this sense.

Ephesians 5:29-30 — (29, 30) Even as the Lord the church: for we . . .—Again St. Paul escapes from the type to rest on the Antitype (see Ephesians 5:32). The idea of the natural rearing and cherishing the body suggests the thought of the tender care of Christ, in which

Colossians 3:12 — (12) Elect of God.—For the description of the election here signified see Ephesians 1:4-6. The name is obviously applied to the whole Church, as “elect to privilege “; it is not opposed to “called” (as in Matthew 20:16), but coincident with it, representing,

Hebrews 9:2 — (2) Tabernacle.—It must be carefully observed that the Epistle throughout refers to the Tabernacle, and not once to the Temples which succeeded it. Though they were formed on the same general model, their very nature and design necessitated changes

Hebrews 9:22 — (22) And almost all things.—The meaning of the word “almost,” as it stands in the Greek, is rather, “One may almost lay down the rule,” “One may almost say.” What follows, in both parts of the verse, is a general saying, modified by these introductory

James 4:4 — (4) Ye adulterers and adulteresses.—The phrase may seem to flow naturally after the former ones, but the Received text, from which our version was made, is wrong. It should be, ye adulteresses! as accusing those who have broken their marriage vow to

1 Peter 1:18 — (18) Forasmuch as ye know.—This correctly paraphrases the simple original knowing. Security, which is the opposite of the fear of the Father, is incompatible with knowing by whose and what anguish alone the inheritance could be purchased for us. Corruptible

Judges 9:9 — (9) Wherewith by me they honour God and man.—The words may also mean, which gods and men honour in me (Vulg., quâ et dii utuntur et homines; Luther, meine Fettigheit, die beide Götter und menschen an mir preisen; and so some MSS. of the LXX.). In either