Bible Commentaries

Matthew 10:1 — the call to become disciples, but to a call to men already disciples to enter on a special mission. τοὺς δώδεκα , the Twelve . The article implies that a body of intimate disciples, twelve in number, already existed. The evangelist probably had Mark 3:14 in view. He may also reflect in his language the feeling of the apostolic age to which the Twelve were familiar and famous. Hitherto we have made the acquaintance of five of the number (Matthew 4:18-22 , Matthew 9:9 ). Their calls are specially

Matthew 10:1 — discípulos, sino a un llamado a los hombres ya discípulos a entrar en una misión especial. τοὺς δώδεκα, los Doce . El artículo implica que ya existía un cuerpo de discípulos íntimos, en número de doce. El evangelista probablemente tenía a la vista Marco 3:14 . También puede reflejar en su lenguaje el sentimiento de la era apostólica en la que los Doce eran familiares y famosos. Hasta aquí hemos conocido a cinco del número ( Mateo 4:18-22 ; Mateo 9:9 ). Sus llamadas se informan especialmente para ilustrar

Luke 3:34-38 — Luke 3:34-38 . From Abraham to Adam . Peculiar to Lk., taken from Genesis 11:12-26 ; Genesis 5:7-32 , as given in the Sept [41] , whence Canaan in Luke 3:36 (instead of חלַשָׁ in Genesis 11:12 , in Heb.). It is probable that this part of the genealogy has

John 3:32 — John 3:32 . The result is ὁ ἑώρακε … μαρτυρεῖ . Seeing and hearing are equivalent to having direct knowledge. The man who is of earth may be trusted when he speaks of earth: he who is from heaven testifies to that of which he has had experimental knowledge

Acts 15:12 — “became silent,” “itaque antea non tacuerant” (Blass), cf. Burton, N. T. Moods and Tenses , 21, A. and R.V., “kept silence”. πᾶν τὸ πλῆθος : implying a general assembly of the Church; on the word see Acts 2:6 , Acts 4:32 , etc. ἤκουον : imperfect, marking a continuous hearing; the silence and the audience both testified to the effect produced by St. Peter’s words. Βαρ . καὶ Π ., on the order here and in Acts 15:25 cf. Ramsay, St. Paul , p. 84. ἐξηγουμένων :

Romans 12:10 — Romans 12:10 . τῇ φιλαδελφίᾳ = in point of brotherly love, i.e. , your love to each other as children in the one family of God. Cf. 1 Thessalonians 4:9 , Hebrews 13:9 , 1 Peter 1:22 , 2 Peter 1:7 , 1 Peter 3:8 . ἀδελφὸς in the apostolic writings does not mean fellow-man, but fellow-Christian; and φιλαδελφία is the mutual affection of the members of the Christian community. In this they are to be φιλόστοργοι , “tenderly

Romans 16:18 — Romans 16:18 . οἱ γὰρ τοιοῦτοι κ . τ . λ . Christians must not associate with those who do not serve the one Lord. τῷ Κυρίῳ ἡμῶν Χριστῷ : this combination occurs here only in N.T. τῇ ἑαυτῶν κοιλίᾳ : cf. Philippians 3:19 , ὧν ὁ θεὸς ἡ κοιλίᾳ . The words need not mean that the teachers in question were mere sensualists, or that they taught Epicurean or antinomian doctrines: the sense must partly be defined by the contrast it is not our Lord Christ whom they serve;

Romans 5:5 — λ. El significado del amor de Dios por nosotros, y no nuestro amor por Él, es obvio por Romanos 5:6 y toda la conexión: es la evidencia del amor de Dios por nosotros lo que el Apóstol procede a exponer. ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν ( cf. Joel 3:1 ; Joel 2:12 , LXX, Hechos 10:45 ): se ha derramado y aún inunda nuestros corazones. διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν : the aorist τοῦ δοθέντος can hardly refer to Pentecost, in which case ἡμῖν would express the consciousness of the Christian

Romans 6:19 — ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. Cf. Romanos 3:5 ; Gálatas 3:15 . Pablo se disculpa por usar esta figura humana de la relación de esclavo a amo para transmitir verdades espirituales. Pero, ¿cuál es “la debilidad de la carne” que le hace recurrir a tales figuras? Weiss lo hace moral. El Apóstol

Romans 8:19 — en la presente constitución del mundo. Para una buena interpretación especulativa, véase Evolution of Religion , de E. Caird , ii., 124 y ss. En Pablo, sin embargo, el espíritu del pasaje es más poético que filosófico. Sus afinidades son con Génesis 3:17 , donde se maldice la tierra por causa del hombre: éste concibe a toda la creación como involucrada en la fortuna de la humanidad. Pero esto, si se personifica la creación, lleva naturalmente a la idea de una misteriosa simpatía entre el mundo y

Romans 9:3 — Romans 9:3 . ηὐχόμην γὰρ ἀνάθεμα εἶναι κ . τ . λ . For I could wish that I myself were anathema, etc. For the omission of ἂν see Acts 25:22 , Galatians 4:20 . Paul could wish this if it were a wish that could be realised for the good of Israel. The form of expression

1 Corinthians 12:1-11 — 1 Corinthians 12:1-11 . § 39. THE VARIOUS CHARISMS OF THE ONE SPIRIT. In treating of the questions of Church order discussed in this Div. of the Ep., the Ap. penetrates from the outward and visible to that which is innermost and divinest in the Christian Society: (1) the question

Galatians 3:7 — Galatians 3:7 . Γινώσκετε : Ye perceive . The emphatic admonition, Know ye , adopted in our versions, would require an aorist imperative γνῶτε , as in Hebrews 8:11 . This verse contains a deduction from the former, as is suggested by the inferential ἄρα . Since

Philippians 1:11 — accus. It is quite common to find it with verbs like κληρονομεῖν and κρατεῖν κ . τ . λ . Cf. in modern Greek γέμω χρήματα , “I am full of possessions” (see See Hatz., Einl (Hatzidakis, Einleitung in die Neugriech. Grammatik ), pp. 220 223; F. Krebs, Rection d. Casus in d. späteren histor. Gräcität , Heft i., pp. 3 4, ii., p. 3 ff.). καρπ . δικ . A frequent phrase in Prov. (LXX). A showing forth of the results of righteousness. There is nothing here about justification, as Moule supposes.

2 Thessalonians 1:4 — 2 Thessalonians 1:4 . The single article groups ὑπομονὴ and πίστις as a single conception = faith in its special aspect of patient endurance ( cf. on Revelation 13:10 ), faithful tenacity of purpose. M. Gebhardt, in his L’Italie Mystique (pp. 318 f.), observes that “the final word of Dante’s belief, of that ‘religion of the heart’ which he mentions in the Convito , is given in the

2 Thessalonians 3:6 — 2 Thessalonians 3:6 . How necessary it was to promote ὑπομονή with its attendant virtues of diligence and order at Thessalonica, is evident from the authoritative ( ἐν ὀν . τ . Κυρίου ) tone and the crisp detail of the following paragraph. Παραγγ ., like ἀτάκτως , has

2 Timothy 2:1 — 2 Timothy 2:1 . σύ : emphatic, as in 1 Timothy 6:11 and ch. 2 Timothy 3:10 ; but the appeal is not primarily that Timothy should imitate Onesiphorus, or learn by the example of Phygelus and Hermogenes, but rather marks the intensity of the apostle’s anxiety for the future conduct of Timothy in the Church; and similarly

Titus 1:3 — Titus 1:3 . ἐφανέρωσεν τόν λόγον : For φανερόω see note on 1 Timothy 3:16 . We must observe that no N.T. writer speaks of a manifestation of the gift of eternal life (1 John 1:2 refers to the personal Incarnate Life). God’s message concerning it, which

Hebrews 8:2 — λειτουργὸς … “a minister of the [true] holy place and of the true abernacle which the Lord pitched, not man”. τῶν ἁγίων not = τῶν ἡγιασμένων as Œcumenius translates, but as in Hebrews 9:8 ; Hebrews 9:12 ; Hebrews 9:25 ; Hebrews 10:19 ; Hebrews 13:11 = ἅγια ἁγίων of Hebrews 9:3 . In Hebrews 9:2-3 , the outer part of the tabernacle is called ἅγια , the inner ἅγια ἁγίων , but Hebrews 8:8 is conclusive proof that ἅγια without addition was used for the holiest place. λειτουργὸς cf. note on Hebrews

Revelation 5:12 — Revelation 5:12 . For similar arrangements in Jewish doxologies, see Gfrörer, ii. 146 8; and, for ἰσχ . τιμ . δόξ . see Daniel 2:37 (LXX). τήν groups together the seven words of the panegyric; honour and glory and praise are due to one whose victorious death has won him the power of bestowing incalculable riches on his people and of unriddling the future, against all opposition