Bible Commentaries

Matthew 18:1-14 — Matthew 18:1-14 . Ambition rebuked (Mark 9:33-50 ; Luke 9:46-50 ; Luke 15:3-7 ; Luke 17:1-4 ).

Mark 10:22 — στυγνάσας : en Mateo 16:3 , del cielo, aquí, del rostro, λυπούμενος, siguiendo, refiriéndose a la mente: con rostro triste y corazón apesadumbrado.

Mark 11:28 — Mark 11:28 . ἵνα ταῦτα ποιῆς : ἵνα with subjunctive after ἐξουσίαν instead of infinitive found in Mark 2:10 , Mark 3:15 .

Mark 3:7-12 — Mark 3:7-12 . The fame of Jesus spreads notwithstanding ( vide Matthew 4:25 ; Matthew 12:15 f.; Luke 6:17-19 ).

Acts 23:15 — Acts 23:15 . νῦν οὖν : only in Acts in N.T., where it occurs four times, frequent in LXX. ἐμφανίσατε : “signify” in A. and R.V.; this rendering apparently conveys a wrong idea, for it implies that the Council had the authority, whereas this lay

Acts 4:21 — προσαπειλησάμενοι : “when they had further threatened them” R.V., or the word may mean “ added threats to their warning” Acts 4:18 (“prius enim tantum præceperunt,” Erasmus). So Wendt as against Meyer; cf. in LXX, Sir 13:3 , ., and Dem., p. 544, 26. ἀπέλυσαν : “dimiserunt [Acts 3:13 ] non absolverunt,” Blass; see St. Chrysostom’s striking contrast between the boldness of the Apostles and the fear of their judges ( Hom. , xi.). τὸ πῶς : finding nothing,

Romans 15:28 — Romans 15:28 . τοῦτο οὖν ἐπιτελέσας : having brought this business to a close. It is a mistake to find in Paul’s use of ἐπιτελεῖν any reference to the performance of a religious rite: see 2 Corinthians 8:6 ; 2 Corinthians 8:2 , Galatians 3:3 , Philippians 1:6 . σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον . “This fruit” is, of course, the collection; it is one of the gracious results of the reception of the Gospel by the Gentiles, and Paul loves to conceive and to speak of it spiritually

Romans 3:29 — F. ἤ Ἰουδαίων ὁ θεὸς μόνον; La única forma de evadir la conclusión de Romanos 3:28 sería suponer, como se presenta aquí a modo de alternativa, que Dios es un Dios de judíos únicamente. Pero la suposición es imposible: hay un solo Dios, y por lo tanto Él debe ser Dios de todos, tanto de gentiles como de judíos. Esto es asumido como

1 Corinthians 13:2 — 1 Corinthians 13:2 . Prophecy in its widest range, and faith at its utmost stretch in those lacking love, both amount to “nothing!” ( ἐὰν ) εἰδῶ τὰ μυστήρια πάντα κ . τ . λ ., “If I know all the mysteries (of revelation) and all the knowledge (relating

1 Corinthians 15:35 — 1 Corinthians 15:35 . Ἀλλὰ ἐρεῖ τις : this form of interlocution belongs to Jewish dialectic (see parls.); cf. 1 Corinthians 15:12 , also ἐρεῖς μοι , Romans 9:19 , and the familiar Pauline challenge, τί οὖν ἐροῦμεν ; “How are the dead raised up? With what sort

Ephesians 4:5 — of saving trust , not = that which is believed, the Christian doctrine or creed (Grot.) a meaning which is at the best very rare in the NT and not quite certain even in most of the passages usually cited in support of it (Acts 6:7 ; Galatians 1:23 ; 1 Timothy 1:4 ; 1 Timothy 1:19 ; 1 Timothy 2:7 ; 1 Timothy 4:1 ; 1 Timothy 4:6 ; 1 Timothy 5:8 ; 1 Timothy 6:10 ; 1 Timothy 6:21 ), but most probable in Judges 3:20 . “One baptism” the rite, one and the same for all, by which believers

Ephesians 6:1-4 — Los demás deberes relativos los de padres e hijos. Con esto debe compararse especialmente el párrafo conciso de Colosenses 3:20-21

1 Timothy 1:17 — 1 Timothy 1:17 . This noble doxology might be one used by St. Paul himself in one of his eucharistic prayers. It is significant that in the Jewish forms of thanksgiving מֶֽלֶךְ הָעוֹלָם is of constant occurrence. See reff., and θεὸς τῶν αἰ . in Sir 36:22 . Bengel’s suggestion (on ch. 1 Timothy 1:4 ) that there is a polemical reference to the aeons of Gnosticism is fanciful and unnecessary. βασιλεύς , as a title of God the Father, is found in 1 Timothy 6:15 and Revelation 15:3 , a passage of

1 Timothy 3:8 — 1 Timothy 3:8 . διακόνους ὡσαύτως : s.c . δεῖ εἶναι . For ὡσαύτως , see on 1 Timothy 2:9 . σεμνούς : grave . “The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined” (Trench). See note

2 Timothy 2:11 — introduced by some inferential particle; See on 1 Timothy 4:10 . On the other hand, it is questionable if εἰ ἀρνησόμεθα , κ . τ . λ . is suitable in tone to a hymn; and St. Paul’s prose constantly rises to rhythmical cadences, e.g. , Romans 8:33 sqq. , 1 Corinthians 13:0 . We have here contrasted two crises, and two states in the spiritual life: συναπεθάνομεν and ἀρνησόμεθα point to definite acts at definite times; while ὑπομένομεν and ἀπιστοῦμεν indicate states of being, more or less prolonged. εἰ

Hebrews 3:12 — Hebrews 3:12 . Βλέπετε ἀδελφοὶ μή ποτε .… “Take heed lest haply” as in Hebrews 12:25 , Colossians 2:8 , for the more classical ὁρᾶτε μὴ . It is here followed by a future indicative as sometimes in classics. ἔν τινι ὑμῶν , the individualising, as in

James 3:17 — James 3:17 . ἡ δὲ ἄνωθεν σοφία : the divine character of wisdom is beautifully expressed in Wis 7:25 , ἀτμὶς γάρ ἐστιν τῆς τοῦ Θεοῦ δυνάμεως , καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής . ἁγνή : in Wis 9:10 , the prayer is uttered that God would send

1 John 3:1 — 1 John 3:1 . St. John has been speaking of the salvation which Jesus has brought His Propitiation and Advocacy, and he sees and would have his readers see in it an amazing expression of the love of God. Cf. John 3:16 . ποταπός ( ποδαπός ), properly cujas ,

Jude 1:16 — tenemos aquí otro caso de préstamo de la Asunción de Moisés , véase su Introd. sobre citas apócrifas. La palabra γογγυστής se usa en la LXX, Éxodo 16:8 ; Números 11:1 ; Números 11:14-27 ; Números 11:29 . El verbo γογγύζω se encuentra en Juan 7:32 de los susurros de la multitud a favor de Jesús, pero generalmente se usa para el descontento latente que la gente tiene miedo de expresar, como en 1 Corintios 10:10 , de los murmullos de los israelitas. en el desierto; Mateo 20:11 (donde ver Wetst. )

Revelation 11:7 — Revelation 11:7 . The influence of Hebraic idiom helps to explain ( cf. Revelation 20:7-9 ) the translator’s “transition from futures through presents to preterites” here (Simcox). τελέσωσι (Burton, 203) indicates no uncertainty. When their work is done, they are massacred not till then; like their Lord (Luke 13:31 f.), they are insured by loyalty to their task. The best comment upon this and the following verses, a description coloured by the famous