Bible Commentaries

Acts 21:35 — Acts 21:35 . ἐγέν . ἐπὶ , cf. Acts 21:17 , and Luke 24:22 , Grimm, sub γίν ., 5, g. ἀναβ .: the steps which led up to the fortress from the Temple area. B.J. , v., 5, 8, describes the surroundings of the scene vividly, and the καταβάσεις which led down from Antonia to the Temple; see above on Acts 21:31 , and O. Holtzmann, Neutest. Zeitgeschichte , p. 138. συνέβη βαστάζ .: the σύν is not superfluous (see Meyer Wendt

Romans 3:15-17 — Romans 3:15-17 . These verses are rather a free extract from, than a quotation of, Isaiah 59:7-8 . They describe the moral corruption of Israel in the age of the prophet. According to Lipsius, σύντριμμα καὶ ταλαιπωρία refer to the spiritual misery which comes upon the Jews in the path of self-righteousness. But it is much more natural to suppose

Romans 3:9-20 — Romans 3:9-20 . In these verses the Apostle completes his proof of the universality of sin, and of the liability of all men, without exception, to judgment. The τί οὖν of Romans 3:9 brings back the argument from the digression of Romans 3:1-8 . In those verses he has shown that the historical prerogative of the Jews, as the race entrusted with the oracles of God, real and great as it is, does not exempt them from the universal rule that God will reward every man according to his works (Romans

Romans 8:21 — Romans 8:21 . Contents of the hope. It makes no difference in meaning, whether we read ὅτι or διότι . αὐτὴ ἡ κτίσις : creation as well as man. ἡ δουλεία τῆς φθορᾶς : a system in which nothing continues in one stay, in which death claims everything, in which

1 Corinthians 1:29 — parls.), “that so no flesh may glory in God’s presence” (a condens quotation) = πάντα εἰς δόξαν Θεοῦ (1 Corinthians 10:31 ). For ὅπως , which carries to larger issue the intentions stated in the previous clauses, cf. 2 Corinthians 8:14 , 2 Thessalonians 1:12 . Two Hebraisms, characteristic of the LXX, here: μὴ … πᾶσα ( khôl … lo’ ), for μηδεμία ; and σάρξ ( bâsâr ), for humanity in its mortality or sinfulness. Cf. , for this rule of Divine action, 2 Corinthians 12:9 f.;

2 Corinthians 10:8 — 2 Corinthians 10:8 . ἐάν τε γὰρ καὶ περισσότερόν κ . τ . λ .: for even if I should glory somewhat abundantly (or, perhaps, “somewhat more abundantly,” sc. , than I have already done in 2 Corinthians 10:3-6 ; but the comparative need not be pressed; cf.

2 Corinthians 4:14 — Observe that the A.V. “shall raise up us also by Jesus” depends on a wrong reading, and perverts the sense. It would appear from this passage that the Apostle did not hope to be alive at the Second Advent of Christ ( cf. 2 Corinthians 1:8 , 1 Corinthians 15:52 ), although at an earlier period he seems to have cherished such an expectation (1 Thessalonians 4:15 ).

Galatians 3:3 — result: it was folly to look for a consummation of this change from an ordinance of the flesh like circumcision. This was to exalt flesh above spirit instead of rising from flesh to spirit. ἐνάρχεσθαι and ἐπιτελεῖν are coupled together in 2 Corinthians 8:6 and Philippians 1:6 to express the beginning and consummation of works of mercy and sanctification. Greek authors use ἐνάρχεσθαι with reference to the initial ceremony of a sacrifice (Eur., Iph. , A. 147, 435, 955), ἐπιτελεῖν in Hebrews 9:6 refers

Ephesians 2:9 — Ephesians 2:9 . οὐκ ἐξ ἔργων , ἵνα μή τις καυχήσηται : not of works, that no one should glory . The OT protest against glorying in any but the Lord and the prophet’s jealousy for the honour of God (Jeremiah 9:23-24 ; Isaiah 42:8 ; Isaiah 42:14 , etc.) burn with a yet intenser flame in Paul, most of all when he touches the great theme of man’s salvation. That the glory of that salvation belongs wholly to God and in no degree to man, and that it has been so planned and

Colossians 3:13 — “forgiving yourselves,” but while the variation from ἀλλήλ . is probably intentional, the practical difference is very slight. The thought that Christians are members one of another may underlie the choice of expression ( cf. 1 Peter 4:8 ). It may be chosen to correspond to ὑμῖν . μομφήν may have reference to the case of Philemon and Onesimus. ὁ Κύριος : whether this or ὁ χριστὸς be read the reference is to Christ. In the parallel Ephesians 4:32 we have “God in Christ,”

1 Thessalonians 1:5 — together into a single conception, complementary to δυνάμει , which here has no specific reference to miracles, but to the apostles’ courage (1 Thessalonians 2:2 ), honesty and sincerity (1 Thessalonians 1:4-5 ), devotion (1 Thessalonians 1:7-8 ), earnestness (9), and consistency (10). The effect of the Spirit on the preachers is followed up (in 1 Thessalonians 1:6 ) by its effect on the hearers; and this dual aspect recurs in 1 Thessalonians 1:9 (we and you). ἐν (om. Blass) ὑμῖν = “among

2 Thessalonians 2:10 — Beliar and his kings”. ἀλήθεια , not = “truth” in the general sense of the term (Lünemann, Lightfoot, Zimmer) but = “the truth of the gospel” (as usual in Paul) as against ἀδικία and ψεῦδος (Romans 1:15 f., 2 Thessalonians 2:8 ). The apostle holds that the refusal to open one’s mind and heart to the gospel leaves life a prey to moral delusion; judicial infatuation is the penalty of disobedience to the truth of God in Christ.

Hebrews 6:14 — 6:14 ” (Blass, Gram. , p. 260); and cf. Jannaris, Hist. Greek Gram. , 2055. μήν is used to strengthen asseveration, suitably therefore in oaths. On the emphatic participle in imitation of the Hebrew absolute infinitive, see Winer, sec. 45, 8, p. 445. The oath here cited was a promise to bless mankind, a promise that through all history God’s gracious purpose should run; that, let happen what might, God would redeem and bless the world.

1 Peter 4:17 — ordenada por la Gloria del Dios de Israel; el Señor dijo: ἀπὸ τῶν ἁγίων μου ἄρξασθε y los hombres comenzaron a (ἀπό) los ancianos que estaban dentro de la casa. El nuevo Israel tiene precedencia como el antiguo incluso en la condenación; cf. Romanos 2:8 s., τοῖς … ἀπειθοῦσι τῇ ἀληθεία … ὀργὴ ἐπὶ … ψυχὴν … Ἰουδαίου τε πρῶτ. τῷ … εὐαγγελίῳ, cf. Marco 1:14 . El Evangelio o Palabra, que Dios pronunció en un Hijo , sucede a la ley como expresión de la voluntad contra la cual todos menos el remanente (

2 Peter 1:12 — resultado espiritual. ( Lucas 22:32 ). Cf. 1 Pedro 5:10 ; 2 Pedro 3:17 , donde στηριγμός = “firmeza de ánimo”. ἐν τῇ παρούσῃ ἀληθείᾳ. “en la verdad presente”, es decir , en la medida en que aún tengas experiencia de ella. Cf. nota sobre 2 Pedro 1:8 .

2 John 1:8 — μισθόν, cf. Mateo 20:8 ; Santiago 5:4 . St. John aquí se dirige no solo a Kyria sino también a su familia y a “la Iglesia en su casa”. Él los ve como sus compañeros de trabajo en la viña del Señor: “Hemos trabajado juntos (ἠργασάμεθα): mirad que no perdáis la recompensa

Revelation 2:21 — La inmoralidad era flagrante; más flagrante aún fue la persistencia obstinada en ella, a pesar de las advertencias y la indulgencia ( cf. Eclesiastés 8:11 ; Bar. Ap. xxi. 20; 2 Pedro 3:9 ). Esta alusión a un abuso de la paciencia de Dios ya una advertencia ya dada (difícilmente en algún escrito como Judas 1:2 Pedro, Spitta) se deja bastante indefinida; probablemente era lo suficientemente familiar

Revelation 21:14 — lo que está en la mente del escritor. La ausencia del nombre de Pablo no es más significativa que la falta de énfasis en el de Pedro. Para el tono objetivo y retrospectivo de la alusión, con su relación con la cuestión de la autoría, véase Introd. § 8. Las piedras de los cimientos de un edificio antiguo estaban investidas de un alto significado sagrado. Aquí los doce apóstoles corresponden aproximadamente a los doce φύλαρχοι del período mosaico ( Mateo 19:28 , Clem. Rom. xlii. xliii.).

Revelation 3:11 — “No tienes que esperar mucho y sufrir ahora”; un nuevo motivo para la tenacidad de propósito. Compárese con lo que sigue la tradición de R. Simon (en Tract. Shabb. bab. 88 a ) que en ocasión del Éxodo 24:7 , los israelitas fueron coronados cada uno con dos coronas por 600.000 ángeles uno cuando dijeron haremos , el otro cuando dijeron seremos obedientes ; pero con ocasión de Éxodo 33:6 estas coronas fueron arrebatadas

Revelation 7:15 — concepción antigua y familiar. Este versículo está parcialmente adaptado de Enoc 45:4 6. A diferencia de Juan 1:14 , refleja un cumplimiento cristiano de la anticipación judía ( cf. Apocalipsis 13:6 ; Apocalipsis 21:3 ; Zacarías 2:10 ss.; Sir 24: 8 f.) que la Shekinah regresaría en la era de la bienaventuranza final.