Bible Commentaries

1 Corinthians 11:18 — 1 Corinthians 11:18 . The severe reproach, εἰς τὸ ἧσσον συνέρχεσθε , is justified by 1 Corinthians 11:18-22 , which lead round to the intended παραγγελία . πρῶτον μὲν requires an ἔπειτα δέ , that is not forthcoming ( cf. Romans 1:8 ): the complement appears to lie in

1 Corinthians 11:31-32 — 11:29 realises the diff [1794] between the κυριακὸν δεῖπνον and a common δεῖπνον . The alliterative play on κρίνω and its compounds is untranslatable; cf. 1 Corinthians 2:13 ff., 1 Corinthians 4:3 ff. For the form of hypothesis, see 1 Corinthians 2:8 ; for the pers . of ἑαυτοὺς , 1 Corinthians 6:7 . κρινόμενοι δὲ assumes, from 1 Corinthians 11:30 , as a fact the consequence hypothetically denied in the last sentence: “But under judgment as we are, we are being chastised by the Lord, in order

1 Corinthians 16:2 — Acts 20:7 ), appropriate therefore for deeds of charity ( cf. Matthew 12:12 ). παρʼ ἑαυτῷ , apud se, chez lui (see parls). θησαυρίζων , “making a treasure,” describes each householder “paulatim cumulum aliquem faciens” (Gr [2608] ), till at the end the accumulated store should be paid over. εὐοδῶται (from εὖ and ὁδός , to send well on one’s way ) is pr [2609] sbj [2610] , with ἂν of contingency and ὅ , τι in acc [2611] of specification: any little superfluity that Providence

2 Corinthians 9:5 — brethren (inasmuch as two of these “brethren” were not chosen by St. Paul, but were the delegates of the contributing Churches, the rendering “entreat” of the R.V. conveys well the meaning of παρακαλέσαι ; but see on 2 Corinthians 8:6 ) that they should go beforehand unto you, sc. , before the Apostle should himself arrive at Corinth, and make up beforehand your bounty which was promised beforehand, sc. , to the Macedonians. “Bis dat qui cito dat” is what he would

Ephesians 4:5 — meaning which is at the best very rare in the NT and not quite certain even in most of the passages usually cited in support of it (Acts 6:7 ; Galatians 1:23 ; 1 Timothy 1:4 ; 1 Timothy 1:19 ; 1 Timothy 2:7 ; 1 Timothy 4:1 ; 1 Timothy 4:6 ; 1 Timothy 5:8 ; 1 Timothy 6:10 ; 1 Timothy 6:21 ), but most probable in Judges 3:20 . “One baptism” the rite, one and the same for all, by which believers in Christ are admitted into the fellowship of His Church, and which is described as “into

Philippians 1:17 — worker for pay. Now that which degraded the hired worker, in the estimation of antiquity, was his labouring wholly for his own interests, while it was a sign of the noble to devote himself to the common weal. This sense suits all N.T. passages (Romans 2:8 , 2 Corinthians 12:20 , Galatians 5:20 , James 3:14 ; James 3:16 ). See Hpt [37] ’s valuable note from which the above is condensed. τὸν Χ . It is hard to say whether τόν ought to be retained. It would easily be accounted for as an assimilation

Philippians 2:30 — hardest reading of all to account for. At a very early date additions like Χριστοῦ , Κυρίου , etc., would be sure to be made. μέχρι . A somewhat rare use of μ . Cf. Revelation 12:11 , οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου , and chap. Philippians 2:8 . παραβολευσ . Here, with the great majority of the best authorities, we must read παραβολευσάμενος . It is a ἁπ . λεγ ., probably formed from παράβολος , rash, reckless. Cf. the legal term παράβολον (later, παραβόλιον ), the stake which has to be

1 Timothy 3:8 — 1 Timothy 3:8 . διακόνους ὡσαύτως : s.c . δεῖ εἶναι . For ὡσαύτως , see on 1 Timothy 2:9 . σεμνούς : grave . “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined” (Trench). See note on

1 Timothy 4:14 — vol. i. p. 122 sqq .), distinguishes ( a ) μή with the pres. imperat, “Do not go on doing so and so,” e.g. , 1 Timothy 5:22-23 , from ( b ) μή with the aor. subjunctive, “Do not begin to do it” (1 Timothy 5:1 ; 2 Timothy 1:8 ). In this case, μὴ ἀμέλει is equivalent to πάντοτε μελέτα . Timothy’s χάρισμα lay in his commission to rule and in his powers as a preacher. The χάρισμα was given by God; in this particular case the formal and solemn assumption of its use was

Hebrews 3:12 — Hebrews 3:12 . Βλέπετε ἀδελφοὶ μή ποτε .… “Take heed lest haply” as in Hebrews 12:25 , Colossians 2:8 , for the more classical ὁρᾶτε μὴ . It is here followed by a future indicative as sometimes in classics. ἔν τινι ὑμῶν , the individualising, as in Hebrews 3:13 indicates the writer’s earnestness, whether, as Bleek supposes, it means that the whole

Hebrews 5:8 — Hebrews 5:8 . καίπερ ὢν υἱὸς ἔμαθεν ἀφʼ ὧν ἔπαθε τὴν ὑπακοήν [having been heard …] although He was a son He learned obedience from the things He suffered. The result of his being heard was therefore that he suffered, but in the suffering He learned obedience, perfect

James 5:12 — two. Probably both trace their origin to a saying of our Lord’s which became modified in transmission, assuming various forms while retaining the essential point. An example of a similar kind can be seen by comparing together Matthew 10:26 ; Luke 8:17 and the fourth of the New Oxyrhynchus Sayings: Λέγει Ἰησοῦς Πᾶν τὸ μὴ ἔμπροσθεν τῆς ὄψεώς σου καὶ τὸ κεκρυμμένον ἀπὸ σοῦ ἀποκαλυφθήσεται . οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται καὶ τεθαμμένον ὃ οὐκ ἐγερθήσεται (Grenfell and Hunt’s restoration).

1 Peter 3:6 — 1 Peter 3:6 . ὡς … καλοῦσα . The only evidence that can be adduced from the O.T. narrative is Sarah laughed within herself and said … “but my lord is old ” (Genesis 18:12 ). The phrase, if pressed, implies a nominal subjection as of a slave to her lord, but the context at any rate excludes any hope in God . Philo, who starts with the assumption that Sarah is Virtue, evades the difficulty; her laughter was the expression

1 Peter 4:11 — 4:11 follows the primitive division of ministry into that of the word and that of tables (Acts 6:2-4 ); compare prophecy and ministry (in narrower sense like διακονεῖ here) of Romans 12:6 . λαλεῖ covers all the speaking described in 1 Corinthians 12:8 ; 1 Corinthians 12:10 , to one by means of the spirit hath been given a word of wisdom , etc.… 1 Corinthians 14:6 ; 1 Corinthians 14:26 . ὡς λόγια θεοῦ (perhaps echoes κατὰ τὴν ἀναλογίαν of Romans 12:6 ) as being God’s oracles or as speaking

2 Peter 2:10 — community. Cf. Didache 2 Peter 3:6 , μὴ γίνου γόγγυσος · ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν · μηδὲ αὐθάδης μηδὲ πονηρόφρων . ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται . The false teachers push forward their views, regardless of consequences. Cf. P. Amh. 78, 13 f. (ii., A.D.), μ [ ου ] πλεονεκτῖ ἄνθρωπος ἀ ( υ ) θάδης . “An audacious man is taking advantage of me.” δόξας οὐ τρέμουσιν βλασφημοῦντες . δόξας is used of Unseen Powers whether good or evil. How can βλασφημ . be used of evil powers?

1 John 3:1 — “of what sort” ( cf. Moulton, Gram, of N.T. Gk. , i. p. 95), retains something of its proper and original signification. The love of God in Christ is foreign to this world: “from what far realm? what unearthly love?” Cf. Matthew 8:27 : “What unearthly personage?” 2 Peter 3:11 : “How other-worldly”. ἵνα , κ . τ . λ ., the purpose of this amazing gift; a wise, holy love, concerned for our highest good; not simply that we may be saved from suffering and loss

1 John 3:6 — 1 John 3:6 . This seems a stark contradiction of 1 John 1:8 to 1 John 2:2 . (1) St. Augustine first limits the statement: “In quantum in ipso manet, in tantum non peccat,” and then narrows the idea of “sin” by defining it as “not loving one’s brother” (1 John 3:10 ).

Jude 1:20 — προσευχόμενοι . These words, contrasted with πνεῦμα μὴ ἔχοντες in Jude 1:19 , show how they are to build themselves up upon their faith. I understand them as equivalent to James 5:16 , δέησις δικαίου ἐνεργουμένη , where see note. Compare also Ephesians 6:18 , διὰ πάσης προσευχῆς προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι , Romans 8:26-27 .

Revelation 1:16 — to be visualised, the seven stars may be pictured as lying on Christ’s palm in the form of the stars in the constellation of Ursa Major ῥομφαία , κ . τ . λ . By a vivid objectifying of the divine word (corresponding to that, e.g. , in Isaiah 9:8 f., Revelation 9:4 , and suggested by the tongue-shaped appearance of the short Roman sword or dagger), the figure of the sharp sword issuing from the mouth is applied (in Ps. Sol. 17:27, 39, as here) to the messiah, as in Jewish literature to God (Psalms

Revelation 4:9 — Revelation 4:9 . The frequentative meaning of δώσουσι comes from the sense rather than from the grammar of the passage. “Whenever,” etc. ( i.e. , throughout the course of this book, Revelation 5:8 f., Revelation 11:16 f., Revelation 19:4 ) is “a sort of stage-direction” (Simcox). It would be harsh to take the words as a proleptic allusion to the single occurrence at Revelation 11:15 f. (J. Weiss). To give or ascribe δόξα to God is