Bible Commentaries

Acts 23:15 — who had previously inclined to favour Paul as well as his opponents; the former could not object to the pretext that further inquiries were to be made into Paul’s position, especially when the Sadducees urged such an inquiry. ὅπως , Burton, p. 87. ὡς μέλλοντας : this use of ὡς with the participle expressing the pretext alleged by another, often in Luke, cf. Luke 16:1 ; Luke 23:14 , Acts 23:20 ; Acts 27:30 , Viteau, Le Grec du N.T. , p. 189 (1893), but we may also compare 1 Corinthians 4:18

Acts 26:8 — Acts 26:8 . R.V. gives more clearly the significance of the original, “Why is it judged incredible with you, if God (as He does) raises the dead?” εἰ with indicative assumes that the hypothesis is true, Vulgate “si Deus mortuos suscitat?”

Acts 3:21 — his views had changed of his Master’s kingdom (see Hackett’s note). ἄχρι χρόνων ἀποκαταστάσεως : the latter noun is not found either in LXX or elsewhere in N.T., but it is used by Polybius, Diodorus, Plutarch. In Josephus, Ant. , xi., 3, 8, 9, it is used of the restoration of the Jews to their own land from the captivity, and also in Philo., Decal. , 30, of the restoration of inheritances at the Jubilee. The key to its meaning here is found not in the question of the disciples in Acts

Romans 10:12 — and His present relation to men, all differences disappear; there can be only one religion. πλουτῶν εἰς πάντας : abounding in wealth toward all. Christ can impart to all men what all men need the righteousness of God. Cf. Romans 5:15-17 , Ephesians 3:8 , τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ . τοὺς ἐπικαλουμένους αὐτόν : cf. 1 C. Romans 1:2 where Christians are described as οἱ ἐπικαλούμενοι τὸ ὄνομα τ . Κ . ἡμῶν Ι . Χ . The formula, as the next verse shows, is borrowed from the Old Testament; and

Romans 13:5 — to which appeal has been already made in διὰ τὴν συνείδησιν . It is because conscience recognises the moral value of the State as an ordinance of God that we pay taxes. φόρος is often used of the tribute paid by a subject nation: Nehemiah 5:4 , 1Ma 8:4 , Luke 20:22 ; but here is probably used indefinitely of any imposts made for the support of the Government. λειτουργοὶ γὰρ θεοῦ εἰσίν : the use of λειτουργοί here instead of διάκονοι emphasises the official character of the service which they render.

Romans 3:29 — Romans 3:29 f. ἤ Ἰουδαίων ὁ θεὸς μόνον ; The only way to evade the conclusion of Romans 3:28 would be to suppose as is here presented by way of alternative that God is a God of Jews only. But the supposition is impossible: there is only one God, and therefore He must be God of all, of Gentile and Jews alike. This is assumed as an axiom by the

Romans 4:13 — 15:6 . And Wetstein, Tanchuma , 165, 1: Abrahamo patri meo Deus possidendum dedit cælum et terram. These passages prove that the idea was not unfamiliar, and it may be regarded as an extension of the promises contained in Genesis 12:7 ; Genesis 17:8 ; Genesis 22:17 . But what precisely did it mean? Possibly participation in the sovereignty of the Messiah. Abraham and his seed would then be heirs of the world in the sense of 1 Corinthians 6:2 , 2 Timothy 2:12 . So Meyer and many others. In the connection

Romans 8:24 — Romans 8:24 f. This sentence explains why Paul can speak of Christians as waiting for adoption, while they are nevertheless in the enjoyment of sonship. It is because salvation is essentially related to the future. “We wait for it: for we were saved

1 Corinthians 1:24 — Θεοῦ were synonyms of the Λόγος in the Alexandrian-Jewish speculations, in which Apollos was probably versed; these surpassing titles Paul appropriates for the Crucified. Θεοῦ δύναμιν reaffirms, after explanation, the δύναμις Θεοῦ of 1 Corinthians 1:18 ; now Θεοῦ σοφίαν is added to it, for “power” proves “wisdom” here (see note on 1 Corinthians 1:30 ); the universal efficacy of the Gospel demonstrates its inner truth, and faith is finally justified by reason. δύναμιν matches

1 Corinthians 12:8-10 — 1 Corintios 12:8-10 muestra a modo de ejemplo (γάρ) nueve manifestaciones principales en las que se manifestó el Espíritu Santo: palabra de sabiduría, palabra de ciencia, fe, sanidades, potestades, profecía, discernimiento de espíritus, géneros de lenguas, interpretación

1 Corinthians 15:27-28 — 1 Corintios 15:27-28 son un complemento de 1 Corintios 15:20-26 . Reafirman, con nuevas palabras de la Escritura, el dominio ilimitado asignado a Cristo ( 1 Corintios 15:25-27 ) , para reafirmar de manera más impresionante la verdad de que sólo a través de Su victoria

1 Corinthians 4:15 — [763] says ( Catena ), referring to 1 Corinthians 3:1 f., οὐδεὶς ἀνὴρ παιδαγωγεῖται , ἀλλʼ εἴ τις νήπιος καὶ ἀτελής . μυρίους (1 Corinthians 14:19 ) indicates the very many probably too many teachers busy in this Church ( cf. James 3:1 ; James 3:18 above), in whose guidance the Cor [764] felt themselves “rich” and Apostolic direction superfluous (1 Corinthians 4:8 ). ἀλλά ( at certe ) introduces an apodosis in salient contrast with its protasis: “You may have ever so many nurses,

1 Corinthians 6:7 — 1 Corinthians 6:7 . Ἤδη μὲν οὖν , “Indeed then, to begin with”: on ἤδη ( already, i.e. before litigation ), see note to 1 Corinthians 4:8 . μὲν here, otherwise than in 1 Corinthians 6:4 . suggests a suppressed δέ : “but ye aggravate matters by going before the heathen” (Lt [941] ). ὅλως (see 1 Corinthians 5:1 ) ἥττημα (cl [942] ἥττα ): “it is absolutely a failure on

1 Corinthians 7:12-13 — ευδοκεῖ , “is jointly well-pleased,” implying that the ἄπιστος agrees with the Christian spouse in deprecating separation, which the latter (after 1 Corinthians 7:10 f.) must needs desire to avoid; cf. , for the force of συν -, Luke 11:48 , Acts 8:1 . [1039] John Chrysostom’s Homiliœ († 407). [1040] Origen. [1041]ert. Tertullian. [1042] classical. [1043] Greek, or Grotius’ Annotationes in N.T. [1044] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880),

Ephesians 2:12 — de los destinatarios como τὰ ἔθνη κ. τ. λ. ahora se reanuda Recuerda, digo, que fuisteis . El τῷ καιρῷ, correspondiente al ποτέ anterior, se refiere a sus días precristianos. En tales frases es habitual insertar ἐν (Donald. , gramo griego. , pags. 487), y se inserta por el TR (siguiendo [149] [150] [151] [152], etc.). Pero el tiempo cuando también se expresa con bastante frecuencia por el simple dat. (Win.-Moult., pp. 273, 274), y el balance de la evidencia está en gran parte en contra de la presencia

Revelation 10:11 — idioma arameo y común en el hebreo bíblico posterior ( cf. Dalman, i., viii. 11). La serie de oráculos, así elaboradamente inaugurada, se preocupa cada vez más (“otra vez”, en vista de Apocalipsis 4:4 , Apocalipsis 7:4 ; Apocalipsis 7:9 ; Apocalipsis 8:13 ; Apocalipsis 9:6 ; Apocalipsis 9:16 f . ) con aquellos movimientos internacionales (“reyes” = φυλαί, o los de Apocalipsis 17:10 ; Apocalipsis 17:12 ) que un profeta relaciona con el curso del reino divino. En rigor, la revelación asimilada en

Revelation 19:20 — the beast ( i.e. , Nero-antichrist, Revelation 11:7 , Revelation 13:1 f.) and the false prophet ( i.e. , the Imperial priesthood = second beast of Revelation 13:11 f.) and their allies ( the kings of the earth, cf. Revelation 11:9 ; Revelation 11:18 , Revelation 14:8 , Revelation 16:14 , Revelation 17:12 f.), according to a more specific form of the tradition reflected in Revelation 14:14-20 . Possibly the ghastly repast of Revelation 19:21 is a dramatic foil to that of Revelation 19:9 . At any

Revelation 19:20 — decir , Nerón-anticristo, Apocalipsis 11:7 ; Apocalipsis 13:1 f. ) y el falso profeta ( es decir , el sacerdocio imperial = segunda bestia de Apocalipsis 13:11 f.) y sus aliados ( los reyes de la tierra, cf. Apocalipsis 11:9 ; Apocalipsis 11:18 ; Apocalipsis 14:8 ; Apocalipsis 16:14 ; Apocalipsis 17:12 . ), según una forma más específica de la tradición reflejada en Apocalipsis 14:14-20 . Posiblemente, la espantosa comida de Apocalipsis 19:21 es un contrapunto dramático al de Apocalipsis

Revelation 2:17 — 2:17 . The reward for those who deny themselves pagan pleasures in this world is (as in Revelation 2:26 ) participation in the privileges ( Pereq Meir 5), reserved for God’s people in the latter days (here = a victor’s banquet, Genesis 14:18 ), not as hitherto (Revelation 2:7 ; Revelation 2:11 ) simply participation in eternal life. The imagery is again rabbinic (Malachi 2:4-6; Malachi 2:4-6 , Apoc. Bar. vi. 7 9). Previous to the destruction of Jerusalem, Isaiah or the prophet Jeremiah

Revelation 2:17 — que se niegan a sí mismos los placeres paganos en este mundo es (como en Apocalipsis 2:26 ) la participación en los privilegios ( Pereq Meir 5), reservados para el pueblo de Dios en los últimos días (aquí = banquete de los vencedores, Génesis 14:18 ), no como hasta ahora ( Apocalipsis 2:7 ; Apocalipsis 2:11 ) simplemente participación en la vida eterna. La imaginería es nuevamente rabínica ( Malaquías 2:4-6 ; Malaquías 2:4-6 , Apoc. Bar. vi. 7 9). Antes de la destrucción de Jerusalén, se suponía