Bible Commentaries

Matthew 12:1-8 — Matthew 12:1-8 . Plucking ears of corn on the Sabbath (Mark 2:23-28 ; Luke 6:1-5 ). Sabbath observance was one of the leading causes of conflict between Jesus and the guardians of religion and morality. This is the first of several encounters reported by the evangelist. According to Weiss he follows Mark, but with sayings taken directly from the Apostolic Source.

Matthew 21:24 — Jesús responde con una contrapregunta vergonzosa en cuanto al ministerio del Bautista. λόγον ἔνα, apenas: una pregunta para sus muchos (Beng.) Más bien: una pregunta, o cosa, una y la misma ( cf. para εἶς en este sentido Génesis 41:25-26 ; 1 Corintios 3:8 ; 1 Corintios 11:5 ), una pregunta análoga como deberíamos decir; una respuesta serviría para la de ellos y para la de Él.

Matthew 8:14-15 — Matthew 8:14-15 . Cure of a fever: Peter’s mother-in-law (Mark 1:29-31 ; Luke 4:38-39 ). This happened much earlier, at the beginning of the Galilean ministry, the second miracle-history in Mark and Luke. Mark at this point becomes Matthew’s guide, though he does not follow implicitly. Each evangelist has characteristic features, the story of the second being the original.

Matthew 8:25 — Matthew 8:25 . προσελθόντες : one of our evangelist’s favourite words. ἤγειραν : they would not have waked Him if they could have helped it. They were genuinely terrified, though experienced sailors accustomed to rough weather. Κύριε , σῶσον … ἀπολλύμεθα : laconic speech, verbs unconnected, utterance of fear-stricken men. Luke’s ἐπιστάτα , ἐπιστάτα is equally descriptive. Who could tell exactly what they said? All three evangelists report differently.

Mark 8:29 — Mark 8:29 . ὑμεῖς δὲ , etc.: a very pointed question given by all the Synoptists in the same terms. The reply, on the other hand, is different in each. Vide on Matthew 16:16 . ἀποκριθεὶς λέγει : we have here an aorist participle of identical action with a finite verb in the present tense . It usually goes with the aorist ( cf. Matthew 16:17 , ἀποκριθεὶς εἶπεν ).

Luke 11:27-28 — Luke 11:27-28 . The woman in the crowd . In Lk. only, though reminding one of Matthew 12:46-50 , Mark 3:32-35 . It reports an honest matron’s blessing on the, to her probably unknown, mother of Jesus, who in this case, as in an earlier instance (Luke 8:19-21 ), treats the felicity of natural motherhood as entirely subordinate to that of disciplehood.

Luke 12:8-12 — Luke 12:8-12 . Another solemn declaration introduced by a λέγω δὲ = Matthew 10:32-33 . ἔμπροσθεν τῶν ἀγγέλων τ . Θ .: in place of Mt.’s “before my Father in heaven”. In Luke 12:6 “God” takes the place of “your Father” in Mt. It seem as if the Christian circle to which Lk. belonged did not fully realise the significance of Christ’s chosen designation for God.

John 12:8 — John 12:8 . As for Judas’ suggestion, He disposes of it, τοὺς πτωχοὺς … ἔχετε . “For the poor ye have always with you,” and every day, therefore, have opportunities of considering and relieving them, “but me ye have not always,” and therefore this apparent extravagance, being occasional only, finds justification. Occasional lavish expenditure on friends is justified by continuous expenditure on the real necessities of the poor.

John 7:10 — Ὡς δὲ ἀνέβησαν … κρυπτῷ. “Pero cuando Sus hermanos hubieron subido, entonces Él también subió a la Fiesta, no abiertamente, sino como en secreto.” Es decir, subió, pero no por instigación de sus hermanos, ni con la publicidad que le habían recomendado. [Claro que si leemos en Juan 7:8 ἔγω οὐκ ἀναβαίνω debe suponerse un cambio de mentalidad, aunque no la “inconstantia” alegada por Porfirio.]

Romans 16:8 — Romans 16:8 . Ἀμπλιᾶτον : “a common Roman slave name”. Sanday and Headlam give inscriptions from the cemetery of Domitilla, which make it probable that a person of this name was conspicuous in the earliest Roman Church, and may have been the means of introducing Christianity to a great Roman house. τὸν ἀγαπητόν μου ἐν Κυρίῳ : Paul has none but Christian relations to this man.

1 Corinthians 2:12 — δυνατοὶ of the world. The κόσμος whose “spirit” the App. “did not receive,” is that whose “wisdom God has reduced to folly” (1 Corinthians 1:20 f.), whose “rulers crucified the Lord” (1 Corinthians 2:8 ), its spirit is broadly conceived as the power animating the world in its antipathy to God ( cf. 2 Corinthians 4:4 , Ephesians 2:2 , John 12:31 , etc., 1 John 4:1-6 ). Others (Est., Cv [385] , Bz [386] , Hn [387] , Sm [388] ) read the phrase in a

2 Corinthians 3:12 — 2 Corinthians 3:12 . ἔχοντες οὖν τοιαύτην κ . τ . λ .: having therefore such a hope ( sc. , of the glorious Ministration of the Spirit, 2 Corinthians 3:8 ; cf. 2 Corinthians 3:4 ) we use great boldness of speech . The verses which follow are parenthetical down to 2 Corinthians 3:18 , where the subject is again we, i.e. , all Christian believers, as contrasted with Jews.

2 Corinthians 6:6-7 — pureness, sc. , not only chastity, but purity of intention and thought in general ( cf. chap. 2 Corinthians 7:11 , James 3:17 , 1 John 3:3 ), in knowledge, sc. , of Divine things (the λόγος γνώσεως is one of the gifts of the Spirit, 1 Corinthians 12:8 ), in long-suffering (a grace specially needful for a Christian missionary; in Romans 2:4 ; Romans 9:22 , 1 Timothy 1:16 , St. Paul speaks of God’s μακροθυμία , but generally he applies it to man; see Proverbs 25:15 ), in kindness (see reff.;

2 Corinthians 7:15 — καὶ τὰ σπλάγχνα κ. τ. λ.: y su corazón es más abundantemente hacia vosotros, mientras recuerda la obediencia de todos vosotros, cómo con temor (ver ref. y cf. Mateo 28:8 ; 1 Pedro 3:15 , para μετὰ φόβου) y temblor lo recibiste . Había traído un mensaje severo, que involucraba la excomunión del miembro indigno ( 1 Corintios 5:5 ); no era de extrañar que temblaran a su llegada.

1 Timothy 2:8 — 1 Timothy 2:8 . βούλομαι οὖν : οὖν is resumptive of the general topic of public worship from which the writer has digressed in 1 Timothy 2:3-7 . βούλομαι οὖν is found again in 1 Timothy 5:14 . In both places, βούλομαι has the force of a practical direction issued

2 Timothy 2:12 — 2 Timothy 2:12 . εἰ ὑπομένομεν καὶ συνβασιλεύσομεν : See Matthew 25:34 ; Luke 22:28-29 ; Acts 14:22 ; Rom 8:17 ; 2 Thessalonians 1:5 ; Revelation 1:6 ; Revelation 20:4 . εἰ ἀρνησόμεθα , κ . τ . λ .: An echo of our Lord’s teaching, Matthew 10:33 . See also 2 Peter 2:1 ; Jude 1:4 . “The future conveys the ethical possibility of the action” (Ell.)

2 Timothy 2:12 — Otra cita de la Biblia: Ver Mateo 25:34 ; Lucas 22:28-29 ; Hechos 14:22 ; Romanos 8:17 ; 2 Tesalonicenses 1:5 ; Apocalipsis 1:6 ; Apocalipsis 20:4 4 ἀρνησόμεθα, κ. τ. λ.: Un eco de la enseñanza de nuestro Señor, Mateo 10:33 3 Véase también 2 Pedro 2:1 ; Judas 1:4 4 “El futuro transmite la posibilidad ética de la acción” (Ell.)

Titus 1:7 — 2:10 , sibi placentes . ὀργίλον: apasionado, iracundum (Vulg.). El ὀργίλος es aquel que no tiene bajo control su pasión de ira. πάροινον, πλήκτην : Ver en 1 Timoteo 3:3 . μὴ αἰσχροκερδῆ: Esta cualidad negativa se requiere en los diáconos, 1 Timoteo 3:8 . Las personas que se ocupan de la administración de pequeñas sumas deben ser tales que estén por encima de la comisión de pequeños hurtos. No hay regulaciones establecidas aquí para los diáconos; por lo tanto, tenemos derecho a concluir que en Creta,

Titus 2:3 — se ha depreciado. ἱεροπρεπεῖς quizás = ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν ( 1 Timoteo 2:10 ); pero en sí misma la palabra no garantiza más que la apariencia de reverencia. Wetstein da, entre otras ilustraciones, una de Josephus ( Ant . Xi. 8, 5), que describe cómo Jaddua, el sumo sacerdote, salió en procesión de Jerusalem para conocer a Alejandro al gran, ἱεροπρεπῆ καὶ Διαφέουσαν τν ἄλλiscivamente μὴ διαβόλους: Ver com. 1 Timoteo 3:11 , y 2 Timoteo 3:3 . δεδουλωμένας: La AV, no dado a

Revelation 16:21 — God’s orders. The obscurity of chapter 17 springs mainly from the differences of tradition and outlook which are reflected in the canonical text. The threefold interpretation of the Beast as the Imperial power (so 13), as Nero redivivus (Revelation 16:8 ) and as (11) the eighth king (the two latter being applications of the same idea) is accompanied by a twofold explanation of the seven heads (geographical = 9, historical =10), and of the woman’s support (Revelation 16:1 ; Revelation 16:3 ; Revelation