Bible Commentaries

Acts 20:29 — this assertion a vaticinium post eventum the heresiarchs are portrayed in the general expressions in vogue in the second century; so too Renan thinks that the writer gives us the ideas of a later date, although he does not carry us further than 75 80 A.D. But if we accept the early date of the Didaché , that document is quite sufficient to show us that similar phraseology to that in the address before us was current in the Church at an earlier date than Baur and Zeller supposed. If St. Paul had

Acts 9:40 — nothing could be more natural than this action of St. Peter as a reminiscence of his Master’s action, when He was about to perform a similar miracle, cf. Matthew 9:25 , Mark 5:40 ( cf. 2 Kings 4:33 , and 2 Kings 4:4-5 in same chapter), but in Luke 8:54 it is noteworthy that the similar words are omitted by W.H [234] and the revisers, see above. In St. Matthew the multitude ὁ ὄχλος is put out, but in St. Mark (and St. Luke), whilst all are described as put out (the same verb), Peter, James and John,

Romans 14 overview — Romans 13:11-14 , of the impending judgment (Romans 14:10 ), to quicken the sense of individual and personal responsibility. Possibly, too, there is a more formal connection with chap. 13. Paul has been warning against the indulgence of the flesh (Romans 8:14 ), and this prompts him, by contrast, to speak of those who by an inadequate appreciation of Christian liberty were practising an “over-scrupulous asceticism”. There has been much discussion as to who “the weak” and “the

Romans 14 overview — 13:11-14 , del juicio inminente ( Romanos 14:10 ), para avivar el sentido de responsabilidad individual y personal. Posiblemente también hay una conexión más formal con el cap. 13. Pablo ha estado advirtiendo contra la indulgencia de la carne ( Romanos 8:14 ), y esto lo impulsa, por el contrario, a hablar de aquellos que por una apreciación inadecuada de la libertad cristiana estaban practicando un "ascetismo demasiado escrupuloso". Ha habido mucha discusión sobre quiénes eran "los débiles" y "los fuertes",

1 Corinthians 1:10 — “Pero os exhorto (apelo a) vosotros, hermanos:” la reprensión que se dará contrasta dolorosamente (δέ) con la acción de gracias. Se administra “a través del nombre de nuestro Señor Jesucristo”, que el Ap. ha invocado tantas veces (ver nota en 8); toda la autoridad y la gracia del Nombre refuerzan su llamamiento, “que digáis lo mismo todos (vosotros)”, en lugar de “decid cada uno de vosotros, yo soy de Pablo”, etc. ( 1 Corintios 1:12 ). Τὸ αὐτὸ λέγειν, “una expresión estrictamente clásica

1 Corinthians 4:5 — 4:6 ), but things impenetrable to present light. Chief amongst these, “the Lord will make manifest ( φανερώσει ) the counsels of the hearts ”. These God (and with Him Christ, ὁ ἀνακρίνων : 1 Corinthians 4:4 ) already searches out (Romans 8:27 ; Psalms 139:0 , etc.); then He will make plain to men, about themselves and each other, what was dark before. The καρδία is the real self, the “hidden,” “inward man” (Ephesians 3:16 f., 1 Peter 3:4 , and other parls.), known

1 Corinthians 6:3 — 1 Corinthians 6:3 . The question of 1 Corinthians 6:2 urged to its climax: “Know you not that we shall judge angels? ” Paul already does this, hypothetically, in Galatians 1:8 . Instructed through the Church (Ephesians 3:10 ), the heavenly powers will be subject to final correction from the same quarter. The angels were identified, in later Jewish thought, with the forces of nature and the destiny of nations (Psalms 104:4

1 Corinthians 9:13-14 — ἐργαζόμενοι ἐκ τοῦ ἱεροῦ ἐσθίουσιν ; “that those employed in the sacred offices eat what comes from the sacred place (the Temple)?” “qui sacris operantur, ex sacrario edunt” (Cv [1326] ): see the rules ad hoc in Leviticus 6:8 to Leviticus 7:38 and Numbers 18:8-19 . For ἐργάζομαι (of business, employment ), cf. 1 Corinthians 4:12 , Acts 18:3 , etc. “Those that are assiduous at the altar,” qui altari assident (Bz [1327] ) i.e. , the priests engaged in the higher

Ephesians 5:11 — for the things in which the participation took place; cf. the use of συγκοινωνεῖν with τινί τινος ( Dio Cass. , xxxvii., 41, etc.), and συγκοινωνὸς τῆς ῥίζης , etc. (Romans 11:17 ). Here, therefore, as in the case of the ἁμαρτίαις in Revelation 18:4 and even the θλίψει in Philippians 4:14 , the verb is best understood as governing the ἔργοις directly. Elsewhere we read of ἔργα πονηρά (Colossians 1:21 ), and νεκρὰ ἔργα (Hebrews 6:1 ); here of ἔργα ἄκαρπα , works which result in no gain, yield

Ephesians 6:11 — drawn from the world of soldiery. The figure of the Christian as a warrior with his arms, wages , etc. ( ὅπλα , ὄψωνια , etc.), occurs repeatedly in the Pauline writings (Romans 6:13 ; Romans 6:23 ; Rom 13:12 ; 2 Corinthians 10:4 ; 1 Thessalonians 5:8 ; 1 Timothy 1:18 ; 1 Timothy 6:12 ; 2 Timothy 4:7 ). In briefer form the figure of the armour appears in 1 Thessalonians 5:8 , and in its rudiments also in Isaiah 59:17 ; cf. also Wis 5:17 , etc. πανοπλία is not armour simply (Vulg. armatura , Harl.,

Philippians 2:9 — ὥστε τὸν πύργον ὑπερέχειν . Also Gospel of Peter , 10, with Robinson’s notes. ἐχαρίσατο . “Gave as a gift.” This is the Father’s prerogative, for undoubtedly the N.T. teaches a certain subordination of the Son. Cf. John 14:28 , Romans 1:3-4 , 1 Corinthians 8:6 , and, most memorable of all, 1 Corinthians 15:28 , where the Son, having accomplished His work, seems, according to the Apostle’s view, to recede, as it were, into the depths of the Divine Unity. ὄνομα . τὸ

Colossians 1:6 — with Soden and Haupt, we write ἔστιν , καρ . We thus get the same double comparison as with the TR. , Paul passing from the special to the general, and from the general back to the special. For the hyperbole ἐν π . τ . κόσμῳ , Cf. 1 Thessalonians 1:8 , Romans 1:8 ; Romans 10:18 . As Gess points out ( Christi Person und Werk , ii., 1, p. 228), Paul wishes here and in Colossians 1:23 to widen the outlook of the Colossians, since the more isolated the community the greater the danger from seducers.

1 Timothy 2:6 — 1 Timothy 2:6 . ὁ δοὺς ἑαυτόν : The Evangelists record our Lord’s own declarations that His death was a spontaneous and voluntary sacrifice on His part, Matthew 20:28 = Mark 10:45 , δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν . Cf. John 10:18 ; and St. Paul affirms it, Galatians 1:4 , τοῦ δόντος έαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ; Titus 2:14 , ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν κ . τ . λ . ( παραδίδωμι is used in Galatians 2:20

2 Timothy 1:3 — 2 Timothy 1:3 . χάριν ἔχω : The expression of thanksgiving in the exordium of an epistle is usually prefaced by St. Paul with εὐχαριστῶ (Romans 1:8 , 1 Corinthians 1:4 , Philippians 1:3 , Philemon 1:4 ; εὐχαριστοῦμεν Colossians 1:3 , 1 Thessalonians 1:2 ; οὐ παύομαι εὐχαριστῶν , Ephesians 1:16 ; εὐχαριστεῖν ὀφείλομεν , 2 Thessalonians 1:3 ). A comparison of these passages makes it evident that

Hebrews 11:17 — sometimes used in the N.T. of a simple past fact where it is scarcely possible to suppose that the thought of existing result was in the writer’s mind”. And in Jebb’s Appendix to Vincent and Dickson’s Gram. of Mod. Greek (p. 327, 8) it is demonstrated that “later Greek shows some clear traces of a tendency to use the Perfect as an Aorist”. τὸν is probably here intended not merely to indicate the case of the indeclinable Ἰσαὰκ (Vaughan), cf. Hebrews 11:18 ; Hebrews

Hebrews 11:36 — Hebrews 11:29 . ἔτι δὲ δεσμῶν … “yea, moreover of bonds and prison”; as the examples in Bleek prove, ἔτι δὲ is commonly used to express a climax ( cf. Luke 14:26 ); and such imprisonment as was inflicted, e.g. , on Jeremiah (Jeremiah 38:9 ) was certainly even more to be dreaded than scourging. ἐλιθάσθησαν , “they were stoned,” as was Zechariah, son of Johoiada, 2 Chronicles 24:20 (Luke 11:51 ). There was also a tradition that Jeremiah was stoned at Daphne in Egypt. ἐπρίσθησαν

1 Peter 2:9 — (3) ἔσεσθέ μοι λαὸς περιούσιος (4) ἀπὸ πάντων τῶν ἐθνῶν (1); and Psalms 107:14 , καὶ ἐξήγαγεν αὐτοὺς καὶ ἐκ σκιᾶς θανάτου … ἐξομολογησάσθων τῷ κυρίῳ τὰ ἐλέη αὐτοῦ καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρώπων to which is appended Hosea 1:6 ; Hosea 1:8 . γένος ἐκλεκτόν , Isa. l.c. LXX (Heb., my people my chosen ); γένος , race implies that all the individual members of it have a common Father (God) and are therefore brethren ( cf. υἱοὶ γένους Ἁβραάμ , Acts 13:26 ); cf. 1 Peter 1:1 ; 1 Peter 1:6

Jude 1:13 — as applying to comets; perhaps the quotations from Enoch xliv and lxxx fit better with shooting-stars, ἀστέρες διᾴττοντες (Arist. Meteor. i. 4, 7) which seem to rush from their sphere into darkness; compare Hermes Trismegistus ap. Stob. Ecl. 1. 478, κάτωθεν τῆς σελήνης εἰσὶν ἕτεροι ἀστέρες φθαρτοὶ ἀργοὶ … οὓς καὶ ἡμεῖς ὁρῶμεν διαλυομένους , τὴν φύσιν ὁμοίαν ἔχοντες τοῖς ἀχρήστοις τῶν ἐπὶ γῆς ζῴων , ἐπὶ ἕτερον δὲ οὐδὲν γίγνεται ἢ ἵνα μόνον φθαρῇ . For the close relationship supposed by the Jews

Revelation 11:8 — Revelation 11:8 . God’s servants rejected and cast aside, as so much refuse! See Sam. Agonistes , 667 704. The “great city” is Jerusalem, an identification favoured by ( a ) incidental O.T. comparisons of the Jews to Sodom (Isaiah 11:9 ; Jeremiah

Revelation 19:10 — hitherto the command to write has come from Christ, the seer perhaps thinks that this injunction also proceeds from a divine authority (Weiss), but his grateful and reverent attempt to pay divine homage to the angelus interpres ( cf. Revelation 22:8 ) is severely rebuked. The author’s intention is to check any tendency to the angel-worship which (whether a Jewish practice or not, cf. Clem. Alex. Strom. vi. 5, 41; Lightfoot on Colossians 2:18 ; and Lueken, 4 f.) had for some time fascinated