Bible Commentaries

Acts 16:40 — are full of significance. The Jew could express his thankfulness in his morning prayer that God had not made him a Gentile a woman a slave. But at Philippi St. Paul taught in action the principle which he enforced in his Galatian Epistle, Galatians 3:28 , and again in writing to the Colossians 3:11 : “Christ was all and in all”; in Him the soothsaying slave-girl, the proselyte of Thyatira, the Roman jailor, were each and all the children of God, and fellow-citizens with the saints, Lightfoot,

Acts 21:38 — Acts 21:38 . οὐκ ἄρα σὺ εἶ : mirantis est, cf. Arist., Av. , 280 (Blass). Vulgate, Eras, render Nonne tu es …? but emphasis on οὐκ “Thou art not then” (as I supposed). No doubt the false prophet to whom reference is made by Josephus. Whilst Felix

Acts 22:3 — Acts 22:3 . γεγενν . ἐν Τ ., see above p. 202. ἀνατεθ . δὲ : although by birth a foreign Jew, yet brought up in Jerusalem, and so belonging to his hearers. It was important for the Apostle to emphasise this, as his close association with Jerusalem had a significant

Acts 8:9 — that the author of the Acts would make any use of the pseudo-Clementine literature in his account of Simon, we must account for the extraordinary fact that an author who so prominently represents his hero as triumphing over the powers of magic, Acts 13:6-12 , Acts 19:11-19 , should have recourse to a tradition in which this same hero is identified with a magician (see Spitta, u. s. , p. 151; Salmon, “The Simon of Modern Criticism,” Dict. of Christian Biog. , iv., p. 687; Zöckler, Apostelgeschichte

Romans 2:28 — predicate has in both cases to be supplied from the first in the one case, Ἰουδαῖος ; in the other, περιτομή . Heart circumcision is an idea already familiar to the O.T. From the Book of Deuteronomy (Deuteronomy 10:16 , for the meaning comp. Deuteronomy 30:6 ) it passed to the prophetic writings: Jeremiah 4:4 . The contrary expression uncircumcised in heart and in flesh is also found: Jeremiah 9:26 , Ezekiel 44:7 . A difficulty is created by the expression ἐν πνεύματι οὐ γράμματι . After Romans 2:28

Romans 4:23-25 — Romans 4:23-25 . Conclusion of the argument. Οὐκ ἐγράφη δὲ διʼ αὐτὸν μόνον : cf. Romans 14:4 , 1Co 9:10 ; 1 Corinthians 10:6 ; 1 Corinthians 10:11 , Galatians 3:8 . The formula for quoting Scripture is not ἐγράφη but γέγραπται : i.e. , Scripture conveys not a

Romans 4:23-25 — Conclusión del argumento. Οὐκ ἐγράφη δὲ διʼ αὐτὸν μόνον : cf. Romanos 14:4 1 Corintios 9:10 ; 1 Corintios 10:6 ; 1 Corintios 10:11 ; Gálatas 3:8 . La fórmula para citar las Escrituras no es ἐγράφη sino γέγραπται: es decir , las Escrituras no transmiten una verdad histórica, relacionada con una persona (como aquí, con Abraham), sino una verdad eterna presente, con alguna aplicación universal.

1 Corinthians 1:10 — same thing, all (of you),” instead of “saying, each of you, I am of Paul,” etc. (1 Corinthians 1:12 ). Τὸ αὐτὸ λέγειν , “a strictly classical expression used of political communities which are free from factions, or of diff [123] states which entertain friendly relations with each other” (Lt [124] ). Τὸ αὐτὸ φρονεῖν , in 2 Corinthians 13:11 , etc., is matter of temper and disposition; τὸ αὐτὸ λέγειν , of attitude and declaration: the former is opposed to self-interest,

1 Corinthians 1:17 — are epexegetical (of purpose ); and pres., of continued action ( function ), οὐκ … ἀλλά no qualified, but an absolute denial that Baptism was the Apostle’s proper work. For the terms of Paul’s commission see Galatians 1:15 f., Ephesians 3:7-9 , 1 Timothy 2:7 ; also Acts 9:15 , and parls. Baptism was the necessary sequel of preaching, and P. did not suppose his commission narrower than that of the Twelve (Matthew 28:19 f.); but baptising might be performed vicariously, not so preaching.

1 Corinthians 15:27-28 — assigned to Christ (1 Corinthians 15:25-27 a ), in order to reassert more impressively the truth that only through His absolute victory can the kingdom of God be consummated (24 a , 28 b ). The opening γὰρ adduces, by way of comment, a prophecy parl [2387] to that cited in 1 Corinthians 15:25 and specifically applied in 1 Corinthians 15:26 . Psalms 8:0 promised to man complete rule over his domain ( cf. Hebrews 2:5 ff.); as man Christ here stands forth the countertype of Adam (1 Corinthians 15:21

1 Corinthians 15:27-28 — Cristo ( 1 Corintios 15:25-27 ) , para reafirmar de manera más impresionante la verdad de que sólo a través de Su victoria absoluta puede ser consumado el reino de Dios (24a) . , 28 b ). La apertura γὰρ aduce, a modo de comentario, una profecía parl [2387] a la citada en 1 Corintios 15:25 y aplicada específicamente en 1 Corintios 15:26 ; Salmo 8 prometió al hombre el dominio completo sobre su dominio ( cf. Hebreos 2:5 ss.); como hombre, Cristo se presenta aquí como el contratipo de Adán ( 1 Corintios

1 Corinthians 5:3-5 — determinado. f1μέν solitarium “Yo en verdad (hagas lo que hagas)”. ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, “ausente en el cuerpo pero presente en el espíritu”: por ausencia el Ap. podría parecer descalificado para juzgar ( cf. 2 Corintios 12:20 a 2 Corintios 13:2 ); declara que está espiritualmente presente , tan presentes en su conciencia más íntima están los hechos del caso; cf. Colosenses 2:5 . "S t. El espíritu de Pablo, iluminado y vivificado, como indiscutiblemente lo fue, por el Espíritu divino, debió

Galatians 2:2 — still on the nucleus of devout Gentiles who had been prepared by the teaching of the synagogue for the lessons of Christ’s Apostles. τρέχω … ἔδραμον . The present subjunctive is coupled here with the aorist indicative, as it is in 1 Thessalonians 3:5 , to express the fear of present failure, coupled with a dread that past labours had been rendered futile.

Colossians 1:15 — cannot be seen by our bodily eye, but that He is unknowable. In the exalted Christ the unknowable God becomes known. We behold “with unveiled face the glory of the Lord,” and so “are changed into the same image” (2 Corinthians 3:18 ), God has “shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (Colossians 4:6 ), and it is the unbelieving on whom “the light of the Gospel of the glory of Christ, who is the

Colossians 1:15 — simplemente que nuestro ojo corporal no puede verlo, sino que es incognoscible. En el Cristo exaltado se hace conocido el Dios incognoscible. Contemplamos “a cara descubierta la gloria del Señor”, y así “somos transformados en la misma imagen” ( 2 Corintios 3:18 ), Dios ha “resplandecido en nuestros corazones para iluminación del conocimiento de la gloria de Dios en la faz de Jesucristo” ( Colosenses 4:6 ), y es a los incrédulos a quienes no les resplandece “la luz del evangelio de la gloria de Cristo,

Colossians 2:15 — meaning throughout. (2) We thus get a thought that perfectly suits the context. This law that has been abolished was given by angels, its abolition implies their degradation. To them was also subject the whole of the observances of eating, drinking, etc. (3) It is a powerful polemic against the worship of angels (Colossians 2:18 ), which is lost on the other view. In effect Paul says, “You are worshipping angels who were degraded when Christ was crucified”. We may therefore take ἀρχ . κ . ἐξ

Colossians 2:15 — momento. (2) Obtenemos así un pensamiento que se adapta perfectamente al contexto. Esta ley que ha sido abolida fue dada por ángeles, su abolición implica su degradación. A ellos también estaba sujeta la totalidad de las observancias de comer, beber, etc. (3) Es una poderosa polémica contra el culto a los ángeles ( Colosenses 2:18 ), que se pierde en el otro punto de vista. En efecto, Pablo dice: “Ustedes están adorando a ángeles que fueron degradados cuando Cristo fue crucificado”. Por lo tanto, podemos

Hebrews 6:1 — long since to have been left behind (Hebrews 5:12 ), ἀφέντες … let us abandon [give up] the elementary teaching about Christ and press on to maturity. [Of the use of ἀφιέναι in similar connections Bleek gives many instances of which Eurip., Androm. , 393 may be cited: ἀλλὰ f1τὴν ἀρχὴν ἀφεὶς πρὸς τὴν τελευτὴν ὑστέραν οὖσαν φέρῃ . ἐπὶ τὴν τελειότητα φερώμεθα is an expression which was in vogue in the Pythagorean schools. [Westcott and Weiss press the passive. “The thought is not primarily of personal

Hebrews 6:1 — hace mucho tiempo ( Hebreos 5:12 ), ἀφέντες … abandonemos [abandonemos] la enseñanza elemental acerca de Cristo y avancemos hacia la madurez. [Sobre el uso de ἀφιέναι en conexiones similares, Bleek da muchos ejemplos de los cuales Eurip. , Androm. , 393 puede citarse: ἐπὶ τὴν τελειότητα φερώμεθα es una expresión que estaba en boga en las escuelas pitagóricas. [Westcott y Weiss presionan el pasivo. “El pensamiento no es principalmente de esfuerzo personal… sino de entrega personal a una influencia

Hebrews 7:26 — apenas es consistente con el uso del NT. ἄκακος, "inocente", y frecuentemente con la idea de inexperiencia que acompaña a la palabra inglesa [ cf. la definición que Trench, Synon. , pags. 197, citas de Basilio; y véase también el uso de ἀκακία en Sal. 36:37, y de ἄκακοι en Sal. 24:21. Su uso en Jeremias 11:19 es significativo, ἐγὼ δὲ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι. ] Aquí la palabra parece señalar la total ausencia de malos pensamientos y la más mínima mancha de malicia que podría incitar a