Bible Commentaries

Acts 24:25 — being specially applicable to continence from sensual pleasures (Wetstein); opposed to it is ἀκρασία , 1 Corinthians 7:5 (= ἀκράτεια ), “incontinence,” Arist., Eth. , vii., 4, 2. In N.T., Galatians 5:23 , 2 Peter 1:6 ( bis ), cf. Titus 1:8 . The word is found in Sir 18:15 ; Sir 18:30 , 4Ma 5:34 . St. Paul gives a double proof of his courage in reasoning thus not only before Felix but before his wife, for like another Herodias her resentment was to be feared. τοῦ κρίματος τοῦ μέλλ .: “the

Acts 27:15 — Acts 27:15 . συναρπασθέντος δὲ τοῦ πλοίου : “and when the ship was caught by it” (Ramsay), a graphic word as if the ship was seized in the grasp of the wind; only in Luke, cf. Luke 8:29 , Acts 6:12 ; Acts 19:29 ; in LXX. cf. Proverbs 6:25 , 2Ma 3:27 ; 2Ma 4:41 , 4Ma 5:4 ; so in classical Greek, e.g. , Soph., Electr. , 1150. ἀντοφθαλμεῖν : “and could not face the wind,” R.V., “look at the wind eye to eye”:

Acts 27:3 — . τῇ δὲ ἑτέρᾳ : an easy journey to Sidon distance 69 sea miles (Breusing). κατήχ .: technical nautical term, opposite of ἀνάγειν in Acts 27:2 , see above. φιλανθ . τε ὁ Ἰούλιος … χρης .: “and Julius treated Paul kindly,” R.V., cf. Acts 28:2 . Bengel says “videtur audisse Paulum,” 25:32. Hobart, so also Zahn, sees in φιλανθ ., which is peculiar to Luke in N.T., the word a medical man might be likely to use. See also on φιλανθρωπία , Acts 28:2 , below, but in Dem., 411, 10,

Romans 1:9 — Romans 1:9 f. μάρτυς γάρ μού ἐστιν ὁ θεός (Philippians 1:8 ): at a distance the Apostle cannot directly prove his love, but he appeals to God, who hears his ceaseless prayers for the Romans, as a witness of it. λατρεύω in the LXX is always used of religious service worship, whether of the true God or of idols.

Romans 13:14 — reckoning of ourselves to be dead to sin but alive to God in Christ Jesus. Every time we perform an ethical act of this kind we put on the Lord Jesus Christ more fully. But the principle of all such acts is the Spirit of Christ dwelling in us (chaps. 6 8), and it is the essential antagonism of the spirit to the flesh which determines the form of the last words: καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας . It is to inquire too curiously if we inquire whether σάρξ here is used in the physiological

Romans 15:31 — Romans 15:31 f. ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων : from the disobedient, i.e. , from the Jews who had not received the Gospel, 2 Thessalonians 1:8 , chap. Romans 11:30 . καὶ ἡ διακονία μου κ . τ . λ . It was not the unbelieving Jews only who hated Paul. To them he was an apostate, who had disappointed all their hopes; but even Christian Jews in many cases regarded him as false to the nation’s

Romans 9:20 — used contemptuously, but it is set intentionally over against τῷ θεῷ : the objector is reminded emphatically of what he is, and of the person to whom he is speaking. It is not for a man to adopt this tone toward God . For μενοῦνγε cf. Romans 10:18 , Philippians 3:8 : the idea is, So far from your having the right to raise such objections, it is rather for me to ask, Who art thou? etc. Paul, as has been observed above, does not refute, but repels the objection. It is inconsistent, he urges, with

1 Corinthians 15:23 — ἰδίῳ τάγματι , κ . τ . λ .: “But each in his proper rank Christ (as) firstfruit; thereafter, at His coming, the (people) of Christ”. τάγμα signifies a military division ( cf. 1 Corinthians 14:40 ). There are two τάγματα ( cf. Matthew 13:8 ) of the resurrection host; the Captain ( ὁ ἀρχηγός , Hebrews 2:10 ; cf. ἀπαρχὴ above), in His solitary glory; and the rest of the army now sleeping, to rise at His trumpet’s sound (1 Corinthians 15:52 , 1 Thessalonians 4:16 ). It is incongruous

1 Corinthians 3:11 — “Jesus” revealed and known as “Christ”: see Acts 2:22 ; Acts 2:36 ; Acts 17:3 , etc., for the formation of the name; and for this, with Paul the rarer, order, cf. 1 Corinthians 2:2 , Romans 5:15 ; Romans 16:25 , etc., also Hebrews 13:8 ; in each instance Jesus Christ connotes the recognised facts as to His life, death, etc. ( cf. note on 1 Corinthians 1:2 ). [542] adjective.

1 Corinthians 3:8 — 1 Corinthians 3:8 . In comparison with God, Ap. and P. are simply nothing (1 Corinthians 3:7 ): in relation to each other they are not rivals, as their Cor [516] favourers would make them (1 Corinthians 3:4 ): “But the planter and the waterer are one” ( ἕν

1 Corinthians 5:2 — 1 Corinthians 5:2 . What are the Cor [805] doing under this deep disgrace? Not even grieving . Καὶ ὑμεῖς πεφυσιωμένοι ἐστέ ; κ . τ . λ .: “And are you (still) puffed up? and did you not rather mourn?” For the grammatical force of πεφυσ . ἐστέ , see parls. in 1Co 1:10 , 1 Corinthians

1 Corinthians 7:1-9 — inquiries respecting the desirability of marriage , respecting the duties of married Christians, and the lawfulness of divorce for a Christian married to a heathen, with which ch. 7 is occupied. The headings of 1 Corinthians 7:1 ; 1 Corinthians 7:25 , chh. 8, 11, 16, indicate various matters on which the Cor [994] had consulted their Ap. The local impress and temporary aim of the directions here given on the subject of marriage must be borne in mind; otherwise Paul’s treatment will appear to be narrow

1 Corinthians 7:17 — πλήν ), cf. Romans 14:14 , Galatians 1:7 ; Galatians 1:19 ; see Bm [1077] , p. 359. The repeated distributive ἔκαστος extends the principle pointedly to every situation in life; cf. 1 Corinthians 7:20 ; 1Co 7:24 , 1 Corinthians 3:5 ; 1 Corinthians 3:8-13 . On μεμέρικεν , see 1 Corinthians 7:33 and 1 Corinthians 1:12 : the Christian’s secular status is a μέρος which “the Lord,” the Disposer of men’s affairs, has assigned him ( cf. Matthew 25:14 f.). ὡς κέκληκεν , on the other

2 Corinthians 1:10 — 2 Corinthians 1:10 . ὅς ἐκ τηλικ . κ . τ . λ .: who delivered us out of so great a death, and will deliver (reading ῥύσεται ). The form of words recalls Romans 15:31 and 2 Timothy 4:17-18 , which would give some support to the theory that the great peril in question was persecution at the hands of opponents; but (as we have said on 2 Corinthians 1:8 ) it seems more probable that the Apostle’s deliverance was from a dangerous illness.

2 Corinthians 1:19 — γάρ (as in the true text) brings out the sequence of thought better, as it brings Θεοῦ (the connecting word) into prominence. διʼ ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου : even by me and Silvanus and Timothy . These three brought the Gospel to Corinth (Acts 18:5 ), and were closely associated during the Apostle’s labours in that city (1 Thessalonians 1:1 , 2 Thessalonians 1:1 ). Silvanus is only another form of the name Silas ; he was a prophet (Acts 15:32 ), and apparently, like St. Paul, a Roman

2 Corinthians 6:2 — 2 Corinthians 6:2 . λέγει γὰρ , Καιρῷ δεκτῷ κ . τ . λ .: for He, sc. , God, saith ( cf. Romans 9:15 , Galatians 3:16 ), “ At an acceptable time I hearkene to thee, and in a day of salvation did I succour thee ” (Isaiah 49:8 ). The whole verse is parenthetical, and is introduced to remind the Corinthians that the present dispensation is that dispensation of grace of which the prophet speaks; tanley pointed out that δέξασθαι of ver. may well have suggested δεκτός , which

Galatians 1:10 — The order of words in the Greek text forbids the stress laid in our versions on the alternative men or God ; the meaning of which is besides a little obscure in this connection. The true rendering of ἤ is rather than (= μᾶλλον ἤ ), as in Matthew 18:8 , Luke 15:7 ; Luk 17:2 , 1 Corinthians 14:19 : Am I now persuading men rather than God? This language indicates clearly what kind of calumnies had been circulated. His detractors accused him of sacrificing the truth of God for the sake of persuading

Colossians 1:14 — to pirates holding cities to ransom. But obviously the word here does not mean that we procure release by paying a ransom. The word is often used simply in the sense of “deliverance,” the idea of ransom having disappeared. (So in Romans 8:23 , Ephesians 4:30 , Luke 21:28 .) It is best therefore to translate “deliverance” here, especially as this suits better the definition in the following words. The remission of sins is itself our deliverance, whereas it stands to the payment

Revelation 13:18 — recurso apocalíptico favorito, debido en parte a razones de prudencia, en parte al deseo de impresionar; Los orientales amaban los modos simbólicos y enigmáticos de expresión en la religión ( cf. Apoc. Bar. xxviii. 1, 2; Sib. Or. i. 141 f.; Barn. ix. 8, burlesqueed by Lucian in Alex . 11). El profeta abandona aquí el papel de vidente por el de hierofante o cabalista. Invita a sus lectores a contar el nombre o número de la Bestia, es decir , a calcular un nombre cuyas letras, valoradas numéricamente

Revelation 22:16 — origen cooperativo del Cuarto evangelio, en el canon Muratoriano). Pero mientras que cualquier fuente cristiana judía puede haber sido extraída de este lugar, la autoría y autoridad final es reclamada por (o, para) el mismo Juan ( cf. Apocalipsis 22:8 ). Δαυείδ. Como la mayoría de los primeros cristianos, Juan le dio más peso a la descendencia davídica de Jesús como mesías (Baldensperger, 82 f.), de lo que Jesús mismo permitió. Aquí la autoridad de Cristo en la revelación está ligada a su pretensión