Bible Commentaries

Matthew 14:15 — Matthew 14:15 . ὀψίας γενομένης : might mean sunset as in Matthew 8:16 , but from the nature of the case must mean afternoon from 3 to 6, the first of the “two evenings”. ἔρημος , comparatively uninhabited, no towns near. ἡ ὥρα ἤδη παρῆλθεν : the meaning not clear. Mk. has: ἤδη ὥρας πολλῆς = already the

Matthew 23:10 — spirit of Jesus. In spite of this earnest warning the love of pre-eminence and leadership has prevailed in the Church to the detriment of independence, the sense of responsibility, and loyalty to God. ὁ Χριστός : in this place though not in Matthew 23:8 a part of the true text, but possibly an addition by the evangelist (“a proof that Matthew here speaks, not Jesus,” H. C.).

Matthew 28:9 — Matthew 28:9 . καὶ ἰδοὺ , and behold, another surprise (Matthew 28:2 ). They are on the way to tell the disciples that they are to be favoured with a meeting in Galilee, and lo! they are themselves privileged to meet the risen One. ὑπήντησεν , cf. chap. Matthew

Matthew 6:8 — Matthew 6:8 , οὖν , infers that disciples must not imitate the practice described, because it is Pagan, and because it is absurd. Repetition is, moreover, wholly uncalled for. οἶδεν γὰρ : the God whom Jesus proclaims “your Father” knows beforehand your

Matthew 8:17 — Matthew 8:17 . rophetic citation, apposite, felicitous; setting Christ’s healing ministry in a true light; giving prominence not to the thaumaturgic but to the sympathetic aspect; from the Hebrew original, the Sept [53] making the text (Isaiah 53:4 ) refer

Mark 8:24 — Mark 8:24 . ἀναβλέψας : the narrative contains three compounds of βλέπω ( ἀνὰ , διὰ , ἐν ); the first denotes looking up in the tentative manner of blind men, the second looking through (a mist as it were) so as to see clearly, the third looking into so as

Luke 11:20 — of the Divine action through Jesus, in accordance with his habit of giving prominence to the miraculousness of Christ’s healing acts. But the question was not as to the fact, but as to the moral quality of the miracle. The phrase recalls Exodus 8:9 . ἔφθασεν : φθάνω in classics means to anticipate, in later Greek to reach , the idea of priority being dropped out.

Luke 19:14 — Luke 19:14 . πολῖται = συμπολῖται , fellow-citizens of the aspirant to kingship while a private citizen (as in Genesis 23:11 , Sept [151] , Hebrews 8:11 , W.H [152] ). ἐμίσουν , hated habitually, showing something far wrong in him, or in them . πρεσβείαν : this actually happened in the case of Archelaus, on just grounds ; this, however, is no proof that he cannot have been in Christ’s mind.

Luke 4:5-8 — Luke 4:5-8 . Second temptation . Mt.’s third. καὶ ἀναγαγὼν , without the added εἰς ὄρος ὑψ . of T.R., is an expression Lk. might very well use to obviate the objection: where is the mountain so high that from its summit you could see the whole earth? He

Luke 8:17 — Luke 8:17 . γενήσεται : predictive = nothing hidden which shall not some day be revealed. γνωσθῇ , ἔλθη ( [81] [82] [83] ), the fut. ind. passes into aor. subj., with οὐ μὴ for οὐ = nothing hidden which is not bound to become known (Meyer). [81] Codex Sinaiticus

Luke 9:22 — conversation as to the Christ was a mere prelude to a very formal, solemn, and plain-spoken announcement on a painful theme, to which hitherto Jesus had alluded only in veiled mystic language. Cf. the accounts in Mt. and Mk. (Matthew 16:21 , Mark 8:31 ). ὅτι δεῖ , etc., the announcement is given in much the same words as in Mk.

Luke 9:59-60 — Luke 9:59-60 . The second case (Matthew 8:21-22 ). ἀκολούθει μοι . Jesus takes the initiative in this case. That He should not have done so in the first is intelligible if the aspirant was a scribe . Jesus did not look for satisfactory discipleship from that quarter. σὺ δὲ , but thou , emphatic,

John 8:21 — John 8:21 . Εἶπεν οὖν πάλιν . On another occasion, but whether the same day (Origen) or not we do not know, although, as Lücke points out, the αὐτοῖς favours Origen’s view, Jesus said: Ἐγὼ ὑπάγω … ἐλθεῖν . This repeats John 7:34 , with the addition “and

John 8:23 — John 8:23 . But disregarding the interruption, and wishing more clearly to show why they could not follow Him, and what constituted the real separation in destiny between Him and them, He says: Ὑμεῖς … τούτου , “You belong to the things below, I to the

1 Timothy 2:8-15 — 1 Timothy 2:8 to 1 Timothy 3:1 a . The ministers of public prayer must be the men of the congregation, not the women. A woman’s positive duty is to make herself conspicuous by good works, not by personal display. Her place in relation to man is one of subordination.

2 Timothy 3:10 — guiding principles of conduct rather than to the external expression of them, which is meant here. προθέσει : For πρόθεσις in this sense of human purpose see reff. Here it means what St. Paul had set before himself as the aim of his life. In Romans 8:28 ; Romans 9:11 , Ephesians 1:11 ; Ephesians 3:11 , 2 Timothy 1:9 the word is used of God’s eternal purpose for man. ὑπομονῇ : See on 1 Timothy 6:11 .

2 Timothy 4:1-8 — 2 Timothy 4:1-8 . I solemnly charge you, in view of the coming judgment, to be zealous in the exercise of your ministry while the opportunity lasts, while people are willing to listen to your admonitions. Soon the craze for novelty will draw men away from sober truth

1 Peter 1:24 — 1 Peter 1:24 f. = Isaiah 40:6-8 , adduced as endorsement of the comparison instituted between natural generation and divine regeneration, with gloss explaining the saying of Jehovah ( cf. Hebrews 1:1 f.). The only divergences from the LXX (which omits as Jerome notes, perhaps through

Revelation 13:15 — Revelation 13:15 . The statue is made to speak, in order to work on the credulity and awe of the worshippers. The trick was well within the reach of contemporary magic ( cf. Valer. Maxim, i. 8. 3 5), and later tradition attributed it to Simon Magus (Clem. Recogn. iii. 47, cf. Clem. Hom. ii. 32), while similar ventriloquism was practised by Apollonius of Tyana and Egyptian sorcerers at Caligula’s court. cf. Lucian’s αὐτόφωνοι

Revelation 18:8 — Revelation 18:8 . This drastic, ample punishment, though executed by subordinates in Revelation 17:16-17 , is here (as in 5, 20) regarded on its divine side. God is strong, as well as guilty, glorious Rome (Revelation 18:10 , cf. on Revelation 6:15 ); and his strength