Bible Commentaries

Matthew 2:7-8 — Matthew 2:7-8 . Herod’s next step . τότε Ἡρώδης … ἀστέρος : τότε , frequent formula of transition with our evangelist, cf. Matthew 2:16-17 ; Matthew 4:1 ; Matthew 4:5 ; Matthew 4:11 , etc. Herod wished to ascertain precisely when the child the Magi had come

Matthew 8:33-34 — Matthew 8:33-34 . The sequel. ἔφυγον : the swineherds fled. No wonder, in view of such a disaster. If the demoniacs, in the final paroxysm before return to sanity, had anything to do with bringing it about, the superstitious terror with which they were regarded

Acts 22:19 — words too are directed to his hearers, so that they may impress them with the strength of the testimony thus given by one who had imprisoned the Christians. δέρων : on the power of the Sanhedrim outside Jerusalem see on p. 151. κατὰ τὰς συν ., cf. Acts 8:3 , Acts 20:20 , and for such punishments in the synagogues cf. Matthew 10:17 ; Matthew 23:34 , Mark 13:9 , Luke 21:12 , cf. Luke 12:11 , Edersheim, History of the Jewish Nation , p. 374.

Romans 7:8 — Romans 7:8 . ἀφορμὴν λαβοῦσα means “having received,” not “having taken” occasion. ἡ ἁμαρτία is sin as a power dwelling in man, of the presence of which he is as yet unaware. How it “receives occasion” is not stated; it must

Romans 8:4 — Romans 8:4 . All this was done ἵνα τὸ δικ . τοῦ νόμου πληρωθῇ ἐν ἡμῖν : that the just requirement of the law ( i.e. , a righteous life) might be fulfilled in us. See note on Romans 3:31 . ἐν ἡμῖν (not ὑφʼ ἡμῶν ), for it is not our doing, though done in us (Weiss).

1 Corinthians 11:3 — τ. λ. de 1 Corintios 10:1 ; ver nota): “Pero quiero que sepáis” el elogio anterior pone de relieve la censura venidera. El indecoro en cuestión ofende un principio fundamental, a saber , el de la subordinación al gobierno divino ; esto los Cor [1598], con todo su conocimiento, no pueden “saber”, o no habrían permitido que sus mujeres se quitaran el ἐξουσία ἐπὶ τῆς κεφαλῆς ( 1 Corintios 11:10 ). Así se afirma el principio violado: “De todo varón, Cristo es la cabeza, mientras que el varón es cabeza

1 Corinthians 4:6-13 — Church (1 Corinthians 4:6 f.). To such extravagance of self-satisfaction and conceit in their new teachers have the Cor [670] been carried, that one would think they had dispensed with the App., and entered already on the Messianic reign (1 Corinthians 4:8 ). In comparison with them, P. and his comrades present a sorry figure, as victims marked for the world’s sport famished, beaten, loaded with disgrace, while their disciples flourish! (1 Corinthians 4:9-13 .) [670] Corinth, Corinthian or Corinthians.

2 Corinthians 12:15 — 2 Corinthians 12:15 . ἐγὼ δὲ ἥδιστα κ . τ . λ .: and I will most gladly spend and be wholly spent for your souls’ sake ( cf. chap. 2 Corinthians 1:6 , Romans 9:3 , Philippians 2:17 , 1 Thessalonians 2:8 , 2 Timothy 2:10 for the like expressions of unselfish devotion). ψυχή is here used (as at Hebrews 13:17 , 1 Peter 2:11 ) of the spiritual part of man, the interests of which are eternal. εἰ περισσοτέρως ὑμᾶς ἀγαπῶ κ . τ . λ .: if I loved you more

2 Corinthians 2:7 — 2 Corinthians 2:7 . ὥστε τοὐναντίον μᾶλλον κ . τ . λ .: so that contrariwise ye should rather forgive him and comfort him ( cf. , for the sentiment, Sir 8:5 , Colossians 3:13 , Ephesians 4:32 ). We should expect some verb like δεῖν , but it is perhaps sufficiently suggested by ὥστε . χαρίζεσθαι is generally found in the N.T. in the sense of “to bestow a favour”; but it conveys the special

2 Corinthians 4:6 — hearts to illuminate (others) with the knowledge of the glory of God in the Face of Christ . That is to say, there is nothing secret or crafty in the Ministration of the New Covenant; it is the proclamation of a second Fiat Lux (St. John 1:4 ; John 8:12 ) in the hearts of men (2 Peter 1:19 ). The image of 2 Corinthians 3:18 is thus preserved in this verse; we reflect the light which shines upon us from the Divine Glory, as manifested in Christ.

2 Corinthians 8:20 — 2 Corinthians 8:20 . στελλόμενοι τοῦτο κ . τ . λ .: avoiding this ( στελλέσθαι might mean “to prepare” as at Wis 14:1 , 2Ma 5:1 , but Malachi 2:5 and reff. make us decide for the Vulgate rendering devitantes ; the metaphor is a naval one, of shifting

Galatians 4:5 — without Law to God ( cf. Romans 2:14 …): they have indeed been expressly specified in Galatians 3:14 as included in the redemption from the curse of the Law. ἀπολάβωμεν . This verb denotes receiving back , as ἀποδιδόναι does giving back ( cf. Luke 19:8 ): accordingly it describes the adoption in Christ as a restoration of the original birthright, withheld throughout many generations for the sake of necessary discipline.

1 Thessalonians 5:8 — 1 Thessalonians 5:8 . ἐνδυσάμενοι θώρακα κ . τ . λ ., the thought of 1 Thessalonians 2:12-13 ; the mutual love of Christians, which forms the practical expression of their faith in God, is their true fitness and equipment for the second advent. Faith and love are a unity;

1 Peter 2:16 — 1 Peter 2:16 . ὡς ἐλεύθεροι , the contrast with τῆς κακίας supports the connection of ἐ , in thought with ἀγαθοποιοῦντας , which explains the nature of the self-subjection required. Christians are free (Matthew 17:26 f. q.v. ; John 8:36 ; Galatians 2:4 ) and therefore must submit to authority. Peter generalises summarily St. Paul’s argument in Galatians 5:13 , which refers to internal relations. καὶ μὴ … ἐλευθερίαν , and not having your freedom as a cloak of your malice

2 Peter 1:8-11 — 2 Peter 1:8-11 . Further emphasis on the connexion between faith and morality, and its reward . “If you have these virtues, and are not sparing in your use of them, you will not be ineffective and unfruitful in the direction of deepening your Christian experience.

Revelation 10:7 — estudio ha tenido éxito hasta ahora en dar una cuenta satisfactoria. El problema comienza con Apocalipsis 10 . Aunque Apocalipsis 10:1-7 completa los oráculos anteriores introduciendo su final (7 = Apocalipsis 11:14 f.), mientras que Apocalipsis 10:8-11 se conecta más inmediatamente con Apocalipsis 11 , esto no constituye motivo para sospechar que el oráculo es compuesto. Spitta toma Apocalipsis 10:1 a , Apocalipsis 10:2-7 (excepto Apocalipsis 10:4 ) como la continuación de Apocalipsis 9. , seguido

Revelation 12:10 — Revelation 12:10 . κατήγωρ ( קטיגוִר ) is the counterpart to the rabbinic (Lueken 22) title of συνήγορος given to Michael as a sort of Greatheart or advocate and protector of men (En. lx. 9). The Aramaic derivation of the word (Win. § 8. 13) is not absolutely necessary, as the papyri show that it might have sprung up on Greek soil ( cf. Thumb, 126; Rademacher, Rhein. Mus. lvii. 148). On the accuser’s rôle cf. Sohar Levit. fol. 43 (ille semper stat tanquam delator coram rege

Revelation 13:2 — vicious energy. Hence the combination of traits from Daniel’s four beasts: general appearance that of a fierce panther, feet like a bear’s ( i.e. , plantigrade), jaws like a lion’s (of devouring strength) a Palestinian (Hosea 13:7-8 ) picture of a perfect beast of prey, raging and ravening, before whom the church, like Dryden’s milk-white Hind, “was often forced to fly, And doom’d to death, though fated not to die”. καὶ ἔδωκεν κ . τ . λ ., connecting the

Revelation 21:14 — the writer’s mind. The absence of Paul’s name is no more significant than the failure to emphasise that of Peter. For the objective and retrospective tone of the allusion, with its bearing on the question of the authorship, see Introd. § 8. Foundation-stones in an ancient building were invested with high, sacred significance. Here the twelve apostles correspond roughly to the twelve φύλαρχοι of the Mosaic period (Matthew 19:28 , Clem. Rom. xlii. xliii.).

Revelation 4:1 — μετὰ … ἰδού introduciendo como de costumbre en una cláusula independiente (en lugar de una simple acusación, Vit. ii. 8 f., 31, 173, 174, a la que vuelve en Apocalipsis 4:4 ) alguna revelación fresca y de peso; las fases menores son anunciadas por el καὶ εἶδον más simple. La frase indica una pausa, que por supuesto puede haber abarcado tanto días como horas en la experiencia