Bible Commentaries

John 8:12 — John 8:12 . Πάλιν οὖν . “Again therefore Jesus spake to them”; “again” refers us back to John 7:37 . Lücke and others suppose that the conversation now reported took place on some day after the feast: but there is no reason why it should

Acts 21:9 — lead us to suppose that they did not share the home life of their father, or that they had devoted themselves to God by any special vow (see however in support of this latter view Felten, Knabenbauer, Plumptre, C. and H.). St. Jerome, Epist. , v., 8, cviii., 8, in relating the story of Paula mentions how she saw at Cæsarea the house of Cornelius now turned into a Christian church, and the humble abode of Philip, and the chambers of his daughters, the four virgins “which did prophesy”.

Acts 24:1 — the δέ in this verse. But δέ , Acts 23:32 , seems quite sufficiently to answer to μέν in the previous verse. Wendt reckons the days from the arrival of Paul at Cæsarea, and regards the day of the arrival of the high priest as the fifth day, cf. Mark 8:31 . μετὰ τρεῖς ἡμέρας = Matthew 16:21 , Luke 9:22 , τῇ τρίτῃ ἡμ ., see below, Acts 24:11 . On the truthfulness of the narrative see also on same verse. κατέβη : “came down,” R.V., i.e. , from the capital. Ἀνανίας , see on Acts 23:2 . If

Romans 13:4 — a la vista es el ministerio punitivo del magistrado. ἔκδικος εἰς ὀργὴν: vengador de la ira. ὀργὴ en el NT casi siempre (como aquí) significa la ira de Dios. Ocurre once veces en Romanos: siempre así. Las excepciones son Efesios 4:31 , Colosenses 3:8 , 1 Timoteo 2:8 ; Santiago 1:19 ss. τῷ τὸ κακὸν πράσσοντι = al que obra el mal. El proceso se presenta en πράσσειν en lugar del resultado. Cf. Romanos 1:32 .

Romans 3:5 — can it leave them exposed to judgment? This argument is generalised in Romans 3:5 and answered in Romans 3:6 . “If our unrighteousness” (in the widest sense, ἀδικία being generalised from πίστις , Romans 3:3 ) demonstrates ( cf. Romans 5:8 ) God’s righteousness (also in the widest sense, δικαιοσύνη being generalised from πίστις , Romans 3:3 ), what shall we say? i.e. , what inference shall we draw? Surely not that God, He who inflicts the wrath due to unrighteousness at the last

Romans 3:5 — ¿cómo entonces puede dejarlos expuestos al juicio? Este argumento se generaliza en Romanos 3:5 y se responde en Romanos 3:6 . “Si nuestra injusticia” (en el sentido más amplio, ἀδικία se generaliza de πίστις, Romanos 3:3 ) demuestra ( cf. Romanos 5:8 ) la justicia de Dios (también en el sentido más amplio, δικαιοσύνη se generaliza de πίστις, Romanos 3:3 ), ¿qué diremos? i. mi. , ¿qué inferencia sacaremos? Seguramente no que Dios, el que inflige la ira debido a la injusticia en el último día (

1 Corinthians 1:8 — 1 Corinthians 1:8 . ὃς καὶ βεβαιώσει ὑμᾶς echoes ἐβεβαιώθη (1 Corinthians 1:6 ); cf. the thanksgiving of Philippians 1:6 . ἕως τέλους (see parls.) points to a consummation , not a mere termination of the present order; cf. Romans 6:21 f. ἀνεγκλήτους , “unimpeached,”

1 Corinthians 14:20 — Corinthians 4:10 , 1 Corinthians 10:15 ). Emulation and love of display were betraying this Church into a childishness the very opposite of that broad intelligence and enlightenment on which it plumed itself ( 1Co 1:5 , 1 Corinthians 4:10 , 1 Corinthians 8:1 , 1 Corinthians 10:15 , etc.). “It is characteristic of the child to prefer the amusing to the useful, the shining to the solid” (Gd [2116] ). This is a keen reproof, softened, however, by the kindly ἀδελφοί (“suavem vim habet,”

1 Corinthians 14:20 — Corintios 10:15 ). La emulación y el amor a la ostentación estaban traicionando a esta Iglesia en una puerilidad, todo lo contrario de esa amplia inteligencia e iluminación de la que se enorgullecía ( 1 Corintios 1:5, 1 Corintios 4:10 ; 1 Corintios 8:1 ; 1 Corintios 10:15 , etc. ). “Es característico del niño preferir lo divertido a lo útil, lo brillante a lo sólido” (Di-s [2116]). Este es un agudo reproche, suavizado, sin embargo, por el amable ἀδελφοί (“suavem vim habet”, Bg [2117]). γίνεσθε,

1 Corinthians 16:5-6 — “Pero vendré a ti cuando haya pasado por Macedonia”. El AP. escribe desde Éfeso algún tiempo antes de Pentecostés ( 1 Corintios 16:8 ), probablemente antes de Pascua ( 1 Corintios 16:8 ; ver nota); tiene la intención de atravesar Macedonia en su camino (διέρχομαι, repetido con énfasis, denota regularmente en los Hechos un recorrido evangelístico : ver Hechos 13:6 ; Hechos 16:6

1 Corinthians 3:13 — in early growth (Matthew 13:24 ff.), they are indistinguishable; one man’s work is mixed up with another’s “for the Day will disclose (it)”. Ἡ ἡμέρα can only mean Christ’s Judgment Day: see parls., esp. 1 Corinthians 1:8 , 1 Corinthians 4:3 ff., and notes; also Romans 2:16 , Acts 17:31 , Matthew 25:19 . “The day” suggests ( cf. 1 Thessalonians 5:2 ff., Romans 13:11 ff.) the hope of daylight upon dark problems of human responsibility. But this searching

1 Corinthians 3:18 — 1 Corinthians 3:18 . Accordingly, the Μηδεὶς ἑαυτὸν ἐξαπατάτω looks forward, not backward: one may “deceive himself” about the mixing of man’s wisdom with God’s, but scarcely about the truth of the threatening of 1 Corinthians 3:17 . “If

1 Corinthians 3:9 — lo que 1 Corintios 3:6 ss. han establecido en detalle: “somos colaboradores de Dios ” empleados en Su campo, Su edificio; y “somos colaboradores de Dios” trabajando juntos en la misma tarea. El συν - de συνεργοὶ retoma el ἕν εἰσιν de 1 Corintios 3:8 ; el contexto ( cf. 1 Corintios 12:6 ) prohíbe que lo refiramos a la gen dependiente [520] ( cf. también 2 Corintios 1:24 ; 2 Corintios 6:1 ; Filipenses 3:17 ; 3 Juan 1:8 ), como si p. significaba “colaboradores de Dios ”: “la obra (Arbeit) del

2 Corinthians 1:11 — súplica; es decir , aparentemente, “ayudándome ” . San Pablo afirma que la simpatía de sus conversos hacia él será exhibida por sus oraciones por él. δέησις es oración por un objeto en particular, en contraste con el προσευχή más general ( Efesios 6:18 ). ἵνα ἐκ πολλῶν προσώπων κ. τ. λ : que desde muchos rostros ( sc. , como si estuvieran vueltos hacia arriba en acción de gracias ) se dé gracias en nuestro nombre a través de muchos por el don que se nos ha otorgado . πρόσωπον vino a significar “persona”

2 Corinthians 5:18 — 2 Corinthians 5:18 . τὰ δὲ πάντα κ . τ . λ .: but all things, sc. , all these new things, are of God . See reff. St. Paul is especially anxious in this Epistle to trace up spiritual blessings to their true source; see chap. 2Co 1:21 , 2 Corinthians 4:6 , 2 Corinthians

Titus 3:8 — Titus 3:8 . πιστὸς ὁ λόγος . Here it is evident that ὁ λόγος does not refer to any isolated Saying, but to the doctrinal statement contained in Titus 3:4-7 regarded as a single concept as we, when we speak of The Incarnation , sum up in one term a whole system

Hebrews 3:14 — “fellows” of Christ, as if the faithful were not only the house of Christ (Hebrews 3:6 ) but shared His joy in the house. It may be objected that μέτοχοι in this Epistle (Hebrews 2:14 , Hebrews 3:1 , Hebrews 5:13 , Hebrews 6:4 , Hebrews 7:13 , Hebrews 12:8 ) is regularly used of participators in something, not of participators with someone. In Hebrews 1:9 , however, it is not so used. The idea of participating with Christ finds frequent expression in Scripture. See Matthew 25:21 ; Revelation 3:21 . τοῦ

James 4:8 — James 4:8 . ἐγγίσατε τῷ θεῷ , καὶ ἐγγίσει ὑμῖν : here, again, we have what to Christian ears sounds rather like a reversal of the order of things; we should expect the order to be that expressed in such words as, “Ye did not choose me, but I chose you”

James 4:9 — λεγ . in N.T. cf. Micah 2:4 ; Jeremiah 4:13 ; “undergo hardship”; it was a recognised tenet in Jewish theology that self-inflicted punishment of any kind was a means of reconciliation, e.g. , in Mechilta , 76 a , the words of Psalms 89:32 (33 in Heb.), I will visit their transgression with the rod, and their iniquity with stripes , are interpreted to mean that the pain suffered under liberal chastisement is one of the means of reconciliation with God; for instances of how chastisement

1 Peter 1:7 — fin la alabanza que significa el nombre de Judá. En Romanos 2:29 , ὁ ἐν τῷ κρυπτῷ ἰουδαῖος ... οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρωπων ᾀλλʼ ἐκ τοῦ θεοῦ, Pablo sigue la alteración del original Génesis 29:35 razón תודה) de Dios a los hombres ( cf. Génesis 49:8 , Ἰούδα σε αἰνέσαισαν οἱ ἀδελφοί σου). El antiguo Israel puso su esperanza en la alabanza de la congregación (Sir 39:10) o la gloria de los hombres, Juan 5:44 ; Juan 12:42 f. El nuevo Israel buscaba la alabanza de Dios para equilibrar el desprecio