Bible Commentaries

Matthew 3:8 — Matthew 3:8 . ποιήσατε οὖν , etc. “If, then, ye are in earnest about escape, produce fruit worthy of repentance; repentance means more than confession and being baptised.” That remark might be applied to all that came, but it contained an innuendo in

Matthew 8:1-4 — Matthew 8:1-4 . The leper (Mark 1:40-45 ; Luke 5:12-16 ). This is the first individual act of healing reported in this Gospel, chap. Matthew 4:23-24 containing only a general notice. It is a very remarkable one. No theory of moral therapeutics will avail here

Luke 11:5 — Luke 11:5 . εἶπεν : the story is not called a parable, as the similar one in chap. 18 is, but it is one. God’s ways in the spiritual world are illustrated by men’s ways in everyday life. τίς ἐξ ὑμῶν , etc.: the whole parable, Luke 11:5-8 , is really one long sentence in which accordingly the construction comes to grief,

John 14:3 — πρὸς ἐμαυτόν . Cf. John 20:10 . πάλιν ἔρχομαι καὶ παραλήμψομαι , “I come again and will receive”. The present is used in ἔρχομαι as if the coming were so certain as to be already begun, cf. John 5:25 . For παραλήμψομαι see Song of Solomon 8:2 . The promise is fulfilled in the death of the Christian, and it has changed the aspect of death. The personal second coming of Christ is not a frequent theme in this Gospel. The ultimate object of His departure and return is ἵνα ὅπου εἰμὶ ἐγώ , καὶ

Acts 8:29 — Acts 8:29 . τὸ πνεῦμα εἶπεν : nothing inconsistent with the previous statement that an angel had spoken to him, as Weiss supposes by referring the angel visit to a reviser. There was no reason why the angel should accompany Philip, or reappear to him, whilst

Acts 8:4 — Acts 8:4 . οἱ μὲν οὖν : marking a general statement, δὲ in following verse, introducing a particular instance (so Rendall, Appendix on μὲν οὖν , Acts , p. 162, and see also p. 64). διῆλθον : the word is constantly used of missionary journeys in Acts, cf.

Romans 1:5 — in the Church. εἰς ὑπακοὴν πίστεως : the object of the apostleship received through Christ is obedience of faith, i.e. , the obedience which consists in faith (but cf. Acts 6:7 ) among all the Gentiles. Cf. chap. Romans 10:16 , 2 Thessalonians 1:8 . The meaning of ἔθνεσιν (Gentiles, not nations) is fixed by Romans 1:13 and by Paul’s conception of his own vocation, Galatians 1:16 ; Galatians 2:8 , Ephesians 3:1 ff. ὑπὲρ τοῦ ὀνόματος αὐτοῦ : the final purpose of his vocation is that Christ’s

Romans 13:7 — Romans 13:7 . At this point Weiss begins a new paragraph, but W. and H. make Romans 13:7 the conclusion of the first part of this chapter. In view of the close connection between Romans 13:7-8 ( cf. ὀφειλάς , ὀφείλετε ) it is better not to make too decided a break at either place. All the words in Romans 13:7 , φόρος , τέλος , φόβος , τιμὴ , do indeed imply duties to superiors, and seem therefore to continue and to sum up the content of

Romans 15:28 — τοῦτο οὖν ἐπιτελέσας : habiendo cerrado este asunto. Es un error encontrar en el uso que hace Pablo de ἐπιτελεῖν alguna referencia a la realización de un rito religioso: véase 2 Corintios 8:6 ; 2 Corintios 8:2 ; Gálatas 3:3 ; Filipenses 1:6 . σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον. “Este fruto” es, por supuesto, la colección; es uno de los resultados de la gracia de la recepción del Evangelio por parte de los gentiles, ya Pablo le encanta

Romans 8:10 — Romans 8:10 . Consequences of this indwelling of Christ in the Christian. In one respect, they are not yet so complete as might be expected. τὸ μὲν σῶμα νεκρὸν : the body, it cannot be denied, is dead because of sin: the experience we call death is inevitable

1 Corinthians 13:2 — cada t. γνῶσιν (unido algo torpemente a εἰδῶ), combinado con τ. μυστ., postula una comprensión mental de los contenidos de la revelación sumada a la intuición sobrenatural que los descubre (ver notas sobre λόγος γνώσεως y προφητεία, 1 Corintios 12:8 ss.), como p . en el caso de Isaías . Hn [1967] proporciona ἔχω, en lugar del más cercano εἰδῶ, antes de τ. γνῶσιν ( cf. 1 Corintios 8:1 ; 1 Corintios 8:10 ), que lee “si tengo todo el conocimiento” como una segunda suposición distinta que sigue

1 Corinthians 8:11 — 1 Corinthians 8:11 . “For the weak man [whom you talk of building up!] is being destroyed through thy knowledge the brother, on whose account Christ died!” (Romans 14:15 ). This affirms, with terrible emphasis, the issue implied by 1 Corinthians 8:10 :

1 Corinthians 9:16 — autoridad, “sobre” alguien: P. era, en las filas apostólicas, un hombre presionado , no un voluntario, “puesto apoderarse de” ( Filipenses 3:12 ) en contra de su voluntad anterior; entró al servicio de Cristo como enemigo cautivo ( cf. 1 Corintios 15:8 ; 2 Corintios 2:14 ). Mientras que un regalo de la misericordia Divina ( 1 Corintios 7:25 ; 2 Corintios 4:1 , etc. ), su comisión fue una determinación de la soberanía divina ( 1 Corintios 1:1 ., etc.). Por el servicio prestado sobre esta base nunca

2 Corinthians 3:17 — después en la teología cristiana. Ver (para ref.) Swete en Dict. Cr. Biog. , iii., 115 a. οὖ δὲ τὸ πνεῦμα κ. τ. λ.: y donde está el Espíritu del Señor , allí hay libertad; Carolina del Sur. , en contraposición al temor servil de Éxodo 34:30 ; cf. Juan 8:32 ; Romanos 8:15 ; Gálatas 4:7 , en todos cuyos pasajes se contrasta la libertad del servicio cristiano con la servidumbre de la Ley. El pensamiento aquí no es de la libertad de la acción del Espíritu ( Juan 3:8 ; 1 Corintios 12:11 ), sino de la

2 Corinthians 6:9 — person without proper credentials ( cf. 2 Corinthians 3:2 , 2 Corinthians 10:10 ), and yet well known ( cf. 2 Corinthians 11:6 ). ὡς ἀποθνήσκοντες καὶ ἰδοὺ ζῶμεν : as dying (as was doubtless often reported when he was ill; see on 2 Corinthians 1:8 above, and cf. 2 Corinthians 11:23 , where he speaks of the continual hazards of his life), and behold we live ( cf. 2 Corinthians 4:10 , where the death of the body is contrasted with the daily manifestation of the true life). ὡς παιδευόμενοι καὶ

1 Thessalonians 1:8 — 1 Thessalonians 1:8 . ἡ πίστις … ἐξελ . (Romans 10:18 ), by anacoluthon, reiterates for emphasis ἀφʼ ὑμῶν … κυρίου ( ὁ λόγος τ . Κ . depending for its effectiveness on the definite testimony of Christians). Paul is dictating loosely but graphically. The touch of hyperbole

Titus 1:16 — pride of religious privilege. Weiss points out that this phrase alone is sufficient to prove that the heretics in question are not the Gnostics of the second century (Hort, Judaistic Christianity , p. 133). See the use of the phrase in Galatians 4:8 , 1 Thessalonians 4:5 . Compare 2 Timothy 3:5 , “Holding a form of godliness, but having denied the power thereof”; also 1 John 2:4 . There is here the constant antithesis between words and deeds. τοῖς δὲ ἔργοις ἀρνοῦνται : Their lives

Hebrews 13:15 — ἔστιν καρπὸν χειλέων , “that is to say, the fruit of lips ( cf. Hosea 14:3 ) celebrating His name”. Thayer gives this translation, supposing that ὁμολογ . is here used in the sense of ἐξομολογέω , Psalms 45:17 , etc.; cf. also Esther 9:8; Esther 9:8 . But the sacrifice of praise which can be rendered with the lips is not enough. “Be not forgetful of beneficence and charity for with such sacrifices God is well pleased.”

1 Peter 1:9 — refinada del griego coloquial, el verbo es común en el sentido de cobrar deudas, como en Mateo 25:27, ἐκομισάμην ἂν τὸ ἐμόν. Mateo 25:27 San Pablo lo aplica a la recompensa futura ( 2 Corintios 5:10 , ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος; Efesios 6:8 ; Colosenses 3:25 ; cf. 2Ma 8:33, τὸν ἄξιον τῆς δυσσεβείας ἐκομίσατο μισθόν); en Hebreos 3:4 , se usa para recibir promesas. τὸ τέλος. El significado común de cumplimiento o consumación da un sentido justo, pero la conexión con κομιζόμενοι es algo

Revelation 2:26 — El triunfo aquí consiste en una atención incansable a los deberes de una vocación cristiana. Los ἔργα son ( Apocalipsis 14:12 ; Apocalipsis 19:8 ) las actividades normales de este llamado, vistas como el resultado de una relación personal con Jesús; son "suyos", según lo ordenado por él y ejecutado en su fuerza. La idea general de este versículo y del siguiente es que la única fuerza irresistible