Bible Commentaries

Acts 26:26 — name, Acts 26:27 . λανθάνειν γὰρ αὐτόν κ . τ . λ .: if οὐδέν and τι are both retained, see critical note, τι may be taken adverbially, “in any degree,” but see Winer-Moulton, Leviticus , 9, b., and Wendt’s note, in loco , p. 399 (1899). ἐν γωνίᾳ πεπραγ ., cf. Luke 7:17 ; Luke 23:8 . Blass notes this expression, Gram. , p. 4, as a proof that Paul used more literary expressions than usual in addressing his audience, and no doubt the expression was used by classical writers, cf.

Romans 12:13 — Romans 12:13 . ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες : “the saints” as in Romans 8:27 , 1 Timothy 5:10 are Christians generally. The curious variant ταῖς μνείαις “taking part in the commemorations of the saints” dates from an age at which “the saints” were no longer Christians in general, but a select few,

Romans 15:13 — πιστεύειν ). Hence they are the joy and peace specially flowing from justification and acceptance with God, and the more we have of these, the more we abound in the Christian hope itself. Such an abounding in hope, in the power of the Holy Ghost (Acts 1:8 , Luke 4:14 ), is the end contemplated in Paul’s prayer that the God of hope would fill the Romans with all joy and peace in believing. For the kind of supremacy thus given to hope compare the connection of Romans 15:5 with Romans 15:2 in chap.

Romans 3:1-8 — Romans 3:1-8 . It might easily seem, at this point, as if the Apostle’s argument had proved too much. He has shown that the mere possession of the law does not exempt the Jew from judgment, but that God requires its fulfilment; he has shown that circumcision

Romans 3:21 — limits of a few verses, is to deny that language shares in the life and subtlety of the mind. πεφανέρωται : once for all the righteousness of God has been revealed in the Gospel. Cf. Romans 16:26 , Col 1:26 , 2 Timothy 1:10 , 1 Peter 1:20 , Hebrews 9:8 ; Hebrews 9:26 .

1 Corinthians 12:27 — body is to the man. Χριστοῦ is anarthrous by correlation ( cf. note on Θεοῦ σοφίαν , 1 Corinthians 2:7 ). ἐκ μέρους signifies the partial by contrast, not as in 1 Corinthians 13:9 with the perfect , but with the whole (body) particulatim (Bz [1938] ): ἐκ of the point of view “ from (and so according to) the part (allotted to each)”; see 1 Corinthians 12:11 ; cf. also μερίζομαι in 1 Corinthians 7:17 , etc.; similarly, ἐκ μέτρου in John 3:34 , ἐξ ἰσότητος in 2 Corinthians 8:13 .

1 Corinthians 14:6 — 1 Corinthians 14:6 . What the Ap. has said touching the criterion of edification , he applies to his own approaching visit (1 Corinthians 4:18 ff., 1 Corinthians 16:5 ff.): “But at the present time, brothers,” νῦν δέ , temporal , as in 1 Corinthians 5:11 , etc.; not logical , as in 1 Corinthians 7:14 , 1 Corinthians 13:13 , etc. (see Hf [2030] , against most interpreters). It

1 Corinthians 15:5 — παρέδωκα (1 Corinthians 15:3 ). The manifold testimony was detailed with more or less fulness at diff [2270] times; but P. seems always to have related imprimis the witness of Kephas and the Twelve, beside the revelation to himself (1 Corinthians 15:8 ). The Lord’s manifestation to Peter (on the form Kephas , see 1 Corinthians 1:12 ) preceded that given to the body of the Apostles (Luke 24:34 ). Peter’s evidence, as the witness of Pentecost and ἀπόστολος τ . περιτομῆς , was of palmary

1 Corinthians 15:50-58 — 1 Corinthians 15:50-58 . § 56. VICTORY OVER DEATH. The second part of the argument of this chapter has now reached the same platform as the first ( cf. §§ 51 and 54). The Resurrection of the Body, it has been shown, is an essential part of the Divine world-plan and necessary

2 Corinthians 11:28 — 2 Corinthians 11:28 . χωρὶς τῶν παρ . κ . τ . λ .: besides the things which I omit (see reff., and cf. Hebrews 11:32 ; the A.V. “those things that are without” = vulg. quae sunt extrinsecus , is wrong), there is that which presseth upon me daily, anxiety

2 Corinthians 5:12 — commending ourselves to you, but [write these things] as giving you occasion of glorying on our behalf . We must understand in the latter clause some such words as γράφομεν ταῦτα : there are similar anacolutha at 2 Corinthians 7:5 , 2 Corinthians 8:18 . ἵνα ἔχητε πρὸς τοὺς κ . τ . λ .: that ye may have it, sc. , some καύχημα or matter of glorying, against those who glory in outward appearance and not in heart, sc. , against his opponents at Corinth. The phrase προσώπῳ οὐ καρδία occurs in 1 Thessalonians

2 Corinthians 5:5 — τ . λ .: now He that worked us up for this very thing, sc. , the change from mortality to life, is God ( cf. 2 Corinthians 4:6 and especially 2 Corinthians 1:21 for the form of the sentence), who gave to us the earnest of the Spirit; cf. Romans 8:11 . The “Holy Spirit of promise” is “an earnest of our inheritance” (Ephesians 1:14 ; see above on 2 Corinthians 1:22 ). Some theologians, e.g. , Martensen, take a somewhat different view of 2 Corinthians 5:1-5 , and interpret

2 Corinthians 9:13 — 2 Corinthians 9:13 . διὰ τῆς δοκιμῆς τῆς διακ . κ . τ . λ .: inasmuch as they, i.e. , the Judæan Christians, through the proof, sc. , of you, afforded by this ministration ( cf. 2 Corinthians 8:2 for a similar gen. after δοκιμή ), glorify God ( cf. Matthew 5:16 , 1 Peter 2:12 ) for the obedience of your confession in regard to the Gospel of Christ ( cf. 2 Corinthians 2:12 ). The sentence is an anacoluthon; δοξάζοντες cannot be taken as

Galatians 5:6 — force of διά has been already noted in the case of διὰ νόμου (Galatians 2:19 ). ἐνεργουμένη . The middle voice is here employed to describe the inner working of the spirit of man, the active is used for recording God’s work for man in Galatians 2:8 .

Philippians 1:20 — Philippians 1:20 . ἀποκαραδ . The concentrated intense hope which ignores other interests ( ἀπό ), and strains forward as with outstretched head ( κάρα , δοκεῖν ). Cf. Romans 8:19 , ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται . The verb ἀποκαραδοκεῖν is found in Polyb., Plut., Joseph., Aquila. αἰσχυνθ . very probably refers, in the main, to his own conduct, the danger of denying his Lord under

Philippians 2:8 — Philippians 2:8 . καὶ seems to introduce a break. The Apostle goes on to describe the depth of the self-renunciation. No doubt there is here especially before Paul’s mind the contrast between what Christ “ is in Himself and what He appeared in the eyes

1 Timothy 1:6 — whether they really had aimed at a pure heart, etc. But having missed, being in fact “corrupted in mind” 1 Timothy 6:5 ; “branded in their conscience,” 1 Timothy 4:2 ; and “reprobate concerning the faith,” 2 Timothy 3:8 , they did not secure as their own love , practical beneficence, but its exact opposite, empty talking, vaniloquium , Titus 1:10 . The content of this empty talking is analysed in Titus 3:9 . [254] Speculum [255] Speculum It is more natural

1 Timothy 6:3 — See note on 1 Timothy 1:3 . καὶ μὴ : Blass ( Gramm . p. 514) notes this case of μή following εἰ with the indicative (supposed reality) as an abnormal conformity to classical use. The usual N.T. use, εἰ … οὐ , appears in 1 Timothy 3:5 ; 1 Timothy 5:8 . In these examples, however, the οὐ is in the same clause as εἰ , not separated from it, as here, by a καί . προσέρχεται : assents to . The noun προσήλυτος , proselyte, “one who has some over,” might alone render this use of προσέρχομαι

Hebrews 6:9 — Hebrews 6:9 . πεπείσμεθα δὲ .… “But of you, beloved, we are persuaded things that are better and associated with salvation, though we thus speak.” “Alarm at the awful suggestion of his own picture (Hebrews 6:4-8 ) causes a rush of affection into his heart” (Davidson). He hastens to assure them that he does not consider them apostates, although he has described the apostate condition and doom. “This is very like St. Paul’s way of closing and

James 1:25 — James 1:25 . παρακύψας : in Sir 14:20 ff. we read, Μακάριος ἀνὴρ ὂς ἐν σοφίᾳ τελευτήσει … ὁ παρακύπτων διὰ τῶν θυρίδων αὐτῆς . The word means literally to “peep into” with the idea of eagerness and concentration, see Genesis 26:8 ; Mayor says that the παρὰ “seems to imply the bending of the upper part of the body horizontally”; if this is so the word would be used very appropriately of a man poring over a roll of the Torah . εἰς νόμον τέλειον …: see above James