Bible Commentaries

Matthew 5:3-12 — Matthew 5:3-12 . The Beatitudes . Some general observations may helpfully introduce the detailed exegesis of these golden words. 1. They breathe the spirit of the scene. On the mountain tops away from the bustle and the sultry heat of the region below, the air

Acts 2:22 — τὸν Ναζ ., “the Nazarene,” the same word (not Ναζαρηνός ) formed part of the inscription on the Cross, and it is difficult to believe with Wendt that there is no reference to this in St. Peter’s words ( cf. προσπήξαντες , Acts 2:23 ; Acts 2:36 ), although no doubt the title was often used as a description of Jesus in popular speech, Acts 4:10 , Acts 26:9 . No contrast could be greater than between Ἰησοῦς the despised Nazarene ( ὁ Ν . οὗτος , Acts 6:14 ) dying a felon’s death,

Acts 24:1 — . πέντε ἡμέρας : most probably to be reckoned from the arrival of St. Paul at Cæsarea, not from his apprehension in Jerusalem, or from his start from Jerusalem on the way to Cæsarea. This latter view is that of Mr. Page, who takes οἱ μὲν οὖν , Acts 23:31 , as answered by the δέ in this verse. But δέ , Acts 23:32 , seems quite sufficiently to answer to μέν in the previous verse. Wendt reckons the days from the arrival of Paul at Cæsarea, and regards the day of the arrival of the high priest as the

Acts 25:21 — infinitive passive see Simcox, Language of the N. T. , p. 121, and also Blass, Gram. , p. 222. εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν : “for the decision of the Emperor,” R.V., “the Augustus,” margin; cf. Acts 24:22 , and for the noun Wis 3:18 . Σεβ .: here and in Acts 25:25 rendered “Emperor,” R.V. the title Augustus, A.V., might lead to confusion. The Cæsar Augustus in Luke 2:1 was Octavian, upon whom the title of Augustus was first conferred, Suet., Aug [394] , 7, B.C.

Acts 27:18 — χειμαζ . ἡμῶν : “and as we laboured exceedingly with the storm,” R.V., Ramsay, Rendall, a regular nautical and classical term; cf. Thuc., ii., 25; iii., 69; viii., 99; Plato, Ion , 540 B. In Attic Greek usually σφόδρα , but cf. LXX, Joshua 3:16 , Sir 13:13 , 4Ma 6:11 ; only here in N.T. Weiss thinks that it is used to express how severely they were distressed by the storm. τῇ ἑξῆς … καὶ τῇ τρίτῃ , cf. Luke 13:32 , connected with the words which follow in R.V. and by Ramsay. For τῇ ἑξ .

Acts 5:15 — the streets were entirely beset with sick folk (see Holtzmann, in loco ). πλατείας , feminine of the adjective πλατύς , sc. , ὁδός , a broad way, so here, the open streets, in classical Greek, and frequently in LXX, chiefly for Hebrew, רְחֹב , Tob 13:17 , Jdt 1:14 ; Jdt 7:14 ; Jdt 7:22 , 1Ma 1:55 ; Malachi 2:9; Malachi 2:9 , 3Ma 1:18 , used by St. Luke three times in his Gospel, Acts 10:10 , Acts 13:26 , Acts 14:21 , but only here in Acts, see below on Acts 9:11 . For κλινῶν read κλιναρίων , which

Romans 16:7 — which, like most names in this chapter, can be illustrated from inscriptions. Ἰουνίαν may be masculine (from Ἰουνίας , or Ἰουνιᾶς contraction of Junianus), or feminine (from Ἰουνία ): probably the former. τοὺς συγγενεῖς μου : i.e. , Jews. Cf. Romans 9:3 . It is hardly possible that so many people in the Church addressed (see Romans 16:2 ; Romans 16:21 ) should be more closely connected with Paul than by the bond of nationality. But it was natural for him, in writing to a mainly Gentile Church, to distinguish

Romans 3:21-26 — Romans 3:21-26 . The universal need of a Gospel has now been demonstrated, and the Apostle proceeds with his exposition of this Gospel itself. It brings what all men need, a righteousness of God (see on Romans 1:17 ); and it brings it in such a way as to make

1 Corinthians 1:1 — κλητὸς ἀπόστολος (so in Rom.) not ap. by merit or human choice, but called thereto διὰ θελήματος Θεοῦ (so in later epp.). through an express intervention of he Divine will , cf. 1 Corinthians 9:16 f., Galatians 1:1 ; Galatians 1:15 f., Ephesians 3:2 ff., also Acts 9:15 , etc. “A called apostle” as the Cor [33] are “called saints”: he summoned to be herald and dispenser (1 Corinthians 1:17 ; 1 Corinthians 1:23 , 1 Corinthians 4:1 ), they receivers of God’s Gospel

1 Corinthians 1:18 — change” (Lt [201] ). Paul paints the situation before his eyes: one set of men deride the story of the cross these are manifestly perishing; to another set the same story is “God’s power unto salvation”. The appended pers [202] pron [203] ( τ . σωζομένοις ) ἡμῖν , “to the saved, viz., ourselves,” speaks from and to experience: “You and I know that the cross is God’s saving power”. Cf. with the whole expression Romans 1:16 , also John 3:14-17 . The antithesis

1 Corinthians 1:8 — order; cf. Romans 6:21 f. ἀνεγκλήτους , “unimpeached,” synonymous with ἀμέμπτους (unblamed), but judicial in significance, in view of the ἡμέρα τοῦ Κυρίου : “free from charge when the day of the Lord shall come”; cf. Romans 8:33 , τίς ἐγκαλέσει ; ὅς refers to the foregoing κύριος Ἰ . Χ ., not to the distant Θεὸς of 1 Corinthians 1:4 ; the Saviour “who will make sure” the innocence of the Cor [106] on that day is the Judge who will pronounce upon it ( cf. Colossians

1 Corinthians 10:21-22 — 1 Corinthians 10:21-22 . This lively apostrophe sets in the strongest light the inconsistency of Cor [1537] Christians who conform to idolatry, the untenability of their position. “You cannot drink the Lord’s cup and the cup of demons ” the two together! “You cannot partake of the Lord’s table and the table of demons !”

1 Corinthians 2:11 — therein. P. does not in this analogy limit the Ἅγιον Πνεῦμα by human conditions, nor reduce Him to a mere Divine self-consciousness ( τὸ ἐκ τοῦ Θεοῦ , 1 Corinthians 2:12 , guards us against this); the argument is a minori ad majus (as in Galatians 3:15 , Romans 5:7 , Luke 11:13 ), and valid for the point in question. The Ap. ascribes to a man a natural πνεῦμα ( cf. 1 Corinthians 5:5 , 1 Thessalonians 5:23 ), which manifests itself in νοῦς and συνείδησις (Romans 2:15 ; Romans 7:25 , etc.; see Cr

1 Corinthians 5:10 — 1 Corinthians 5:10 gives the needful definition of the above injunction. οὐ πάντως is best understood as by Er [859] ( non omnino ), Cv [860] ( neque in universum ), Mr [861] , Bt [862] , Ed [863] , El [864] , as not absolutely, not altogether , οὐ negativing πάντως and making the inhibition a qualified one: “I did not altogether forbid your holding intercourse with the fornicators of this world”. To make the πάντως emphasise the

1 Corinthians 9:18 — being so) is my reward?” ὁ μισθός “the reward” proper to such a case, is simply to take no pay: “that, while I preach the good news, I may make the good news free charge” ( ἀδάπανον θήσω , gratuitum constituam , Bz [1364] ). No thought of future (deferred) pay , nor of supererogatory work beyond the strict duty of the οἰκονόμος , but only of the satisfaction felt by a generous mind in rendering unpaid service ( cf. Acts 20:33 ff.). The Ap. plays on the word μισθός

Titus 2:13 — προσδεχόμενοι κ. τ. λ., Como ya se dijo, describe la expectativa alegre que es el pensamiento decisivo y prevaleciente en la vida de los hombres que buscan el regreso de su Señor ( Lucas 12:36 ), προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡνν ἰσοῦ χρ χenda. ( Judas 1:21 ). Cf. Romanos 8:19 ; 1 Corintios 1:7 ; Filipenses 3:20 ; 1 Tesalonicenses 1:10 ; Hebreos 9:28 ; 2 Pedro 3:12 . Isaías 25:9 ; Isaías 25:9 es el pasaje basal. Cf. Hechos

1 Peter 5:12-14 — Postdata de puño y letra de San Pedro, como Gálatas 6:11-18 (ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμεῇ χειρί); 2 Tesalonicenses 3:17 f. (ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου). διὰ Σιλουανοῦ, por mano de mi escriba S .; entonces Ignacio escribe διὰ Βύρρου a los filadelfinos (11:2) y los esmirnaeos (12:1), pero desea quedarse con él ( Efesios 2:1 ). Que S. fue también el portador de

Jude 1:1-2 — living stones in the spiritual temple, as the members in the body of which He is the head. So here, “beloved as members of Christ, reflecting back his glorious image “would be a natural und easy conception. Lightfoot, commenting on Colossians 3:12 , ἐκλεκτοὶ τοῦ Θεοῦ , ἅγιοι καὶ ἠγαπημένοι , says that in the N.T. the last word “seems to be used always of the objects of God’s love,” but it is difficult to see the propriety of the phrase, ‘Brethren beloved by God in God”.

Jude 1:1-2 — las piedras vivas en el templo espiritual, como los miembros en el cuerpo del cual Él es la cabeza. . Así que aquí, “amados como miembros de Cristo, reflejando su gloriosa imagen” sería una concepción natural y fácil. Lightfoot, comentando Colosenses 3:12 , ἐκλεκτοὶ τοῦ Θεοῦ, ἅγιοι καὶ ἠγαπημένοι, dice que en el NT la última palabra “parece usarse siempre para los objetos del amor de Dios”, pero es difícil ver la propiedad de la frase , 'Hermanos amados de Dios en Dios'. Ἠγαπημένοι se usa de los objetos

Revelation 20:9 — παρεμβολή , either camp (as in O.T., e.g. , Deuteronomy 23:14 ) or army (Hebrews 11:34 ), the saints being supposed to lie in a circle or leaguer round the headquarters of the messiah in Jerusalem, which by an association common in the ancient world ( e.g. , Nineveh, “the beloved city” of her god