Bible Commentaries

Matthew 12:3-8 — Matthew 12:3-8 . Christ’s defence . It is twofold. (1) He shields disciples by examples: David and the priests; to both the faultfinders would defer (Matthew 12:3-5 ); (2) He indicates the principles involved in the examples (Matthew 12:6-8 ). The case of

Luke 3:24-31 — Desde José hasta David . En comparación con la sección correspondiente de la genealogía del Monte, estas diferencias son evidentes: (1) en ambas subdivisiones de la sección (David al cautiverio, cautiverio a Cristo) hay muchos más nombres ( Lucas 3:20 ; Lucas 3:14 ), hecho bastante inteligible en genealogías a través de diferentes líneas; (2) parten de diferentes hijos de David (Natán, Salomón); (3) se juntan en el cautiverio en Sealtiel y Zorobabel ; (4) después de correr en corrientes separadas

Acts 12:19 — Acts 12:19 . μὴ for οὐ , as often with a participle. Simcox, Language of the N. T. , p. 188. ἀνακρίνας , Acts 4:9 ; Acts 24:8 ; Acts 28:18 , Luke 23:14 , of a judicial investigation, cf. also 1 Corinthians 9:3 for this judicial use by St. Paul, see Grimm sub υ . ἀπαχθῆναι “to be put to death,” R.V., only here in this sense in N.T. absolutely; so Latin duci in Pliny, ad Traj.

Acts 13:10 — Acts 13:10 . πλήρης : for an interesting parallel in Plato cf. Wetstein, in loco , Plato, Legg. , 908 D. ῥᾳδιουργίας : only here in N.T., cf. Acts 18:14 , hellenistic, R.V. “villainy,” A.V. “mischief” (so Genevan), but other E. V.

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

1 Corinthians 3:19-20 — 1 Corinthians 3:19 a gives the reason why the philosophy of the times must be renounced by the aspirant to Christian wisdom: “For the wisdom of the world is folly with God” (= 1 Corinthians 1:20 ); and since it is folly with God , it must be counted folly,

1 Corinthians 4:6 — podría haber expresado de manera más general; ha hecho esto διʼ ὑμᾶς, “para vuestra mejor instrucción”, no porque él y Ap. necesitaba la amonestación. La traducción “Tengo en una figura transferida ” (EV [671]), sugiere que el argumento de 1 Corintios 3:3 a 1 Corintios 4:5 no tenía conexión real con P. y A., y estaba dirigido a otros que sus partidarios una implicación errónea: véase Introd. a la div. IP escribe en el σχῆμα κατʼ ἐξοχήν, apuntando a través del partido apolíneo a todas las facciones

2 Corinthians 11:2 — ζηλῶ γὰρ ὑμᾶς κ. τ. λ.: porque os celo con celo de Dios ( cf. Zacarías 1:14 , y por Θεοῦ ζήλῳ cf. Hechos 22:3 ; Romanos 10:2 ; este “celo” de S. Pablo es en nombre de Dios); porque os desposé a un solo marido, para presentaros como una virgen pura a Cristo, sc. , en Su Venida. La figura de Israel como Esposa presentada a Jehová como Novio fue utilizada con

2 Corinthians 4:2 — 2 Corinthians 4:2 . ἀλλʼ ἀπειπάμεθα τὰ κρυπτὰ κ . τ . λ .: but we have renounced (the “ingressive aorist”; cf. ἐσίγησεν , Acts 15:12 ) the hidden things of shame; cf. Romans 13:12 , Ephesians 4:22 . The stress is on τὰ κρυπτά ; it is the openness and candour of his ministry on which he insists ( cf. John 3:20 ). μὴ περιπατ . κ . τ . λ .: not walking in craftiness (see 2 Corinthians 10:3 and reff. above; περιπατεῖν = versari

Philippians 3:4 — Philippians 3:4 . A very close parallel to the thought is found in 2 Corinthians 11:18-23 . καίπερ … ἔχων . A rare construction in N.T. Three exx. occur in Hebrews. Viteau (who regards it as a survival of the literary language, see Le Verbe , p. 189) would resolve

Colossians 3:5 — Colossians 3:5 . Partially parallel to Ephesians 5:3-5 . νεκρώσατε οὖν . “Put to death, therefore” ( cf. Romans 8:13 ). The aorist implies a single decisive act. Perhaps νεκ . is chosen as a weaker word than θανατόω (Cremer, Haupt), implying the cessation

1 Thessalonians 1:3 — 1 Thessalonians 1:3 . ἀδιαλ . Neither distance nor fresh interests make any difference to his affection; his life is bound up with their welfare; his source of happiness is their Christian well-being ( cf. 1 Thessalonians 2:17-20 , 1 Thessalonians 3:7-10 ). The adverb

2 Timothy 3:9 — 2 Timothy 3:9 . οὐ προκόψουσιν ἐπὶ πλεῖον : There is only a verbal inconsistency between this statement and those in 2 Timothy 2:16 and 2 Timothy 3:13 , where see notes. The meaning here is that there will be a limit to the success of the false teachers. They will

Hebrews 3:15 — Hebrews 3:15 . ἐν τῷ λέγεσθαι .… “While it is said to-day, etc.” The construction of these words is debated. Bleek, Delitzsch, von Soden and others construe them with what follows, beginning at this point a fresh paragraph. The meaning would thus

James 1:4 — desanimarse, lo que resultaría en una carencia de algo; las palabras recuerdan lo dicho en los Testamentos de los Doce Patriarcas , Josué 2:7 . “Porque la paciencia (μακροθυμία) es un gran encanto, y la paciencia (ὑπομονή) da muchos bienes”. Cf. Romanos 5:3 . ἵνα ἦτε τέλειοι: Cf. Mateo 5:48 ; Mateo 19:21 ; véase la nota de Lightfoot sobre el significado de esta palabra en Filipenses 3:15 , “los τέλειοι son de hecho lo mismo que πνευματικοί” ( Ep. a los filipenses , pág. 153). Que en el pasaje que tenemos

1 John 2:20 — An expression of confidence in his readers: they will not be led astray; they have received “a chrism,” the enlightening grace of the Holy Spirit, “which He poured forth upon us richly through Jesus Christ our Saviour” (Titus 3:6 ). Baptism was called χρῖσμα in later days (Greg. Naz. Orat. xl. 4) because of the rite of baptismal anointing ( cf. Tert. De Bapt. 7: “Exinde egressi de lavacro perungimur benedicta unctione de pristina disciplina, qua ungi oleo de cornu

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

3 John 1:12 — Ueber-bringer ) de la epístola. No hay razón para identificarlo con Demetrio el platero de Éfeso ( Hechos 19:24 ). B. Weiss ( Einleit .), apoyando la interpretación eclesiástica de 2 Juan (ver Introd. pags. 162) y al encontrar una referencia a él en 3 Juan 1:9 , considera a Demetrio como el receptor ( Empfänger ) del antiguo miembro de la Iglesia y un marcado contraste con su colega Diótrefes. Pero evidentemente él era un extraño para Gaius y necesitaba presentación y elogio. San Juan le da un triple

Jude 1:20 — Jude 1:20 . ὑμεῖς δὲ , ἀγαπητοί . Contrasted with the libertines, as in Jude 1:17 . ἐποικοδομοῦντες ἐαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει . For the spiritual temple, cf. 1 Peter 2:3-5 ; Colossians 1:23 ; Ephesians 2:20-22 , ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καἰ προφητῶν , ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ κ . τ . λ ., 1 Corinthians 3:9-17 , a passage which the writer may have had in his mind here and in Jude 1:23

Revelation 3:15 — Revelation 3:15 . The moral nausea roused by tepid religion. It is best to be warm, and energetic; but even a frank repudiation of religion is at least more promising from an ethical standpoint (Arist. Nik. Eth. vii. 2 10) than a half-and-half attachment, complacently