Bible Commentaries

Luke 3:18 — Luke 3:18 . πολλὰ μὲν οὖν καὶ ἕτερα , “many things, too, different from these” (Farrar, who refers to John 1:29 ; John 1:34 ; John 3:27-36 , as illustrating the kind of utterances meant). The εὐηγγελίζετο following seems to justify emphasising

Acts 14:22 — Acts 14:22 . ἐπιστηρίζοντες : only in Acts, cf. Acts 15:32 ; Acts 15:41 ; for the simple verb see Acts 18:23 (W.H [272] , R.V.), and Luke 22:32 , and six times in St. Paul’s Epistles, frequent in LXX, but not in any similar sense, although for the simple verb cf. Psalms 51:12 (Psalms 50:12 ἐμμένειν

Romans 12:17 — Romans 12:17 . From this point the subject treated is chiefly the Christian’s attitude to enemies. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδ . μηδενὶ is emphatic: to no one, Christian or un-Christian. Nothing can ever justify revenge. Cf. 1 Peter 3:9 , but especially Matthew 5:38-48 . προνοούμενοι καλὰ ἐνώπιον κ . τ . λ . Proverbs 3:4 , LXX. 2 Corinthians 8:21 . What the words mean in Proverbs 3:4 is not clear; they are not a translation of the Hebrew. In 2 Corinthians 8:21 the idea is that of

Romans 5:1-11 — Romans 5:1-11 . The blessings of Justification. The first section of the epistle (chap. Romans 1:18 to Romans 3:20 ) has proved man’s need of the righteousness of God; the second (chap. Romans 3:21-30 ) has shown how that righteousness comes, and how it is appropriated; the third (chap. Romans 3:31 to Romans 4:25 ) has shown, by the example of Abraham,

1 Corinthians 13:1-3 — a 1 Corintios 13:3 . § 42. EL CAMINO A LA EMINENCIA CRISTIANA. San Pablo ha expuesto cuidadosa y luminosamente la multiplicidad de los dones del Espíritu Santo que contribuyen a la vida común de la Iglesia. Todos son necesarios, todos honorables en su debido uso; todos

1 Corinthians 3:18-23 — 1 Corinthians 3:18-23 . § 11. THE CHURCH AND THE WORLD. Affectation of philosophy, “the wisdom of the world,” which P. has repudiated on behalf of the Gospel (1 Corinthians 1:2 ) was at the bottom of the Cor [606] troubles. Those who follow human wisdom

1 Corinthians 3:4 — 1 Corinthians 3:4 is parl [486] to 1 Corinthians 3:3 . The protasis, ὅταν γὰρ κ . τ . λ ., restates in concreto the charge made in ὅπου γὰρ κ . τ . λ .; while the interr [487] apodosis, οὐκ ἄνθρωποί ἐστε ; gathers into a word the reproach of the foregoing οὐχὶ σαρκικοί

2 Corinthians 1:18 — 2 Corinthians 1:18 . πιστὸς δὲ ὁ Θεὸς ὅτι κ . τ . λ .: but as God is faithful, our word, etc. For the construction, cf. the similar forms of asseveration ζῇ κύριος ὅτι , “as the Lord liveth” (1 Samuel 20:3 , 2 Samuel 2:27 ), and ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ ὅτι , “as the truth of Christ is in me” (2 Corinthians 11:10 ). For πιστός as applied to God, see Deuteronomy 7:9 , 1 Corinthians 1:9 ; 1Co 10:13 , 1 Thessalonians 5:24 , 2 Thessalonians

2 Corinthians 11:22 — también En un período posterior, el término Ἑβραῖος no se limitaba a los judíos palestinos (Eus., HE , ii., 4, 2, iii. 4, 2), sino que expresaba mera nacionalidad. Sin embargo, en el NT se usa en contraste con Ἑλληνιστής ( Hechos 6:1 ; cf. Filipenses 3:5 ), y denota a un judío que retuvo su lengua y costumbres nacionales. Jerónimo afirma ( de Vir. ill. ) que San Pablo nació en Gischala de Galilea, pero esto no puede ser cierto frente a su propia afirmación de que nació en Tarso ( Hechos 22:3 ). Ἰσραηλεῖταί

2 Corinthians 7:1 — ταύτας οὖν ἔχοντες κ. τ. λ.: teniendo, pues, estas (nótese el énfasis dado a ταύτας por su posición) promesas, amados, limpiémonos de toda contaminación de carne y espíritu ( cf. 1 Pedro 2:11 ; 1 Juan 3:3 ). Encontramos la construcción καθαρίζειν ἀπό nuevamente en Sir 38:10 y Hebreos 9:14 (ver también Deissmann, Neue Bibelstud. , p. 44). Ya hemos señalado (sobre 2 Corintios 6:14 ) que μολυσμός siempre se usa para referirse a la contaminación que

2 Corinthians 8:2 — of affliction, i.e. , in spite of the severe afflictions by which they were tried, probably a reference to persecution and annoyance from their heathen neighbours (see Acts 16:20 , Philippians 1:28 , 1Th 1:6 ; 1 Thessalonians 2:14 ; 1 Thessalonians 3:3-9 ), the abundance of their joy and their deep poverty ( κατὰ βάθους = “reaching deep down”; cf. the phrase in Strabo, ix., 419, ἄντρον κοῖλον κατὰ βάθους ) abounded unto the riches of their liberality . ἁπλοῦς means primarily “simple,”

2 Corinthians 8:2 — a pesar de las severas aflicciones por las que fueron probados, probablemente una referencia a la persecución y molestia de sus vecinos paganos (ver Hechos 16:20 ; Filipenses 1:28 1 Tesalonicenses 1:6 ; 1 Tesalonicenses 2:14 ; 1 Tesalonicenses 3:3-9 ), la abundancia de su alegría y su profunda pobreza (κατὰ βάθους = “llegar hasta lo más profundo”; cf. la frase en Strabo, ix., 419, ἄντρον κοῖλον κατὰ βάθους) abundaron en las riquezas de su generosidad . ἁπλοῦς significa principalmente "simple",

1 Timothy 1:14 — not true, as Ellicott maintains, that ὑπέρ has a superlative ( abound exceedingly ) force. τοῦ κυρίου ἡμῶν : The expression our Lord (without the addition of Jesus or Jesus Christ ), common in modern times, is rare in N.T. See reff. In 2 Peter 3:15 it is not certain if the reference is to Christ, the Judge, or to the Father who determines the moment of His coming. In Revelation 11:15 God the Father is meant. Faith and love which is in Christ Jesus occurs again in 2 Timothy 1:13 . In both

1 Timothy 1:14 — es cierto, como sostiene Ellicott, que ὑπέρ tenga una fuerza superlativa ( abundar en exceso ). τοῦ κυρίου ἡμῶν: La expresión nuestro Señor (sin la adición de Jesús o Jesucristo ), común en los tiempos modernos, es rara en el NT Ver ref. En 2 Pedro 3:15 no es seguro si la referencia es a Cristo, el Juez, o al Padre que determina el momento de Su venida. En Apocalipsis 11:15 se refiere a Dios el Padre. La fe y el amor que es en Cristo Jesús ocurre nuevamente en 2 Timoteo 1:13 . En ambos lugares,

1 Timothy 6:11 — was a man of God, i.e. , a man belonging to the spiritual order of things with which that which is merely temporal, transitory and perishing can have no permanent relationship. The term occurs again, with an admittedly general reference, in 2 Timothy 3:17 . In any case Man of God , as an official title, belonged to prophets, the prophets of the Old Covenant; and we have no proof that Timothy was a prophet of the New Covenant, though he was an evangelist (2 Timothy 4:5 ), and possibly an apostle (1

1 Timothy 6:11 — decir , un hombre perteneciente al orden espiritual de las cosas con las que lo meramente temporal, transitorio y perecedero no puede tener una relación permanente. El término aparece nuevamente, con una referencia reconocidamente general, en 2 Timoteo 3:17 . En todo caso Hombre de Dios , como título oficial, pertenecía a los profetas, a los profetas de la Antigua Alianza; y no tenemos prueba de que Timoteo fuera profeta del Nuevo Pacto, aunque era evangelista ( 2 Timoteo 4:5 ), y posiblemente apóstol

2 Timothy 3:3 — 2 Timothy 3:3 . ἄστοργοι : without natural affection, sine affectione . This and the three preceding adjectives appear to have teference to domestic relations. ἄσπονδοι : implacable, sine pace ( absque foedere , Romans 1:31 ); not truce-breakers (A.V.), which

1 John 5:10 — profound analysis of the exercise of soul which issues in assured faith. Three stages: (1) “Believe God” ( πιστεύειν τῷ Θεῷ , credere Deo ), accept His testimony concerning His Son, i.e. , not simply His testimony at the Baptism (Matthew 3:17 ) but the historic manifestation of God in Christ, the Incarnation. God speaks not by words but by acts, and to set aside His supreme act, and all the forces which it has set in operation is to “make Him a liar” by treating His historic

1 John 5:10 — análisis sutil y profundo del ejercicio del alma que desemboca en la fe segura. Tres etapas: (1) “Creer en Dios” (πιστεύειν τῷ Θεῷ, credere Deo ), aceptar Su testimonio acerca de Su Hijo, es decir , no simplemente Su testimonio en el Bautismo ( Mateo 3:17 ) sino la manifestación histórica de Dios en Cristo, la Encarnación Dios no habla con palabras sino con hechos, y dejar de lado Su acto supremo y todas las fuerzas que ha puesto en operación es “hacerlo mentiroso” al tratar Su testimonio histórico

Revelation 3:21 — Revelation 3:21 . δώσω κ . τ . λ ., To share Christ’s royal power and judicial dignity it a reward proffered in the gospels, but Jesus there ( cf. Mark 10:40 ) disclaimed this prerogative. God’s throne is Christ’s, as in Revelation 22:1 . νικῶν