Bible Commentaries

Matthew 12:46-50 — Matthew 12:46-50 . The relatives of Jesus (Mark 3:31-35 ; Luke 8:19-21 ). Matthew and Mark place this incident in connection with the discourse occasioned by Pharisaic calumny. Luke gives it in a quite different connection. The position assigned it by Matthew and Mark is at least fitting, and through it one can understand

Matthew 20:22 — Matthew 20:22 . Jesus meets this bold petition as He met the scribe’s offer of discipleship (Matthew 8:19 ), aiming at disenchantment by pointing out what it involved: throne and suffering going together. τὸ ποτήριον , the cup, emblem of both good and evil fortune in Hebrew speech (Psalms 11:6 ; Psalms 23:5 ); here of suffering. δυνάμεθα , we are able;

Matthew 21:8 — Matthew 21:8 . ὁ δὲ πλεῖστος ὄχλος , etc., the most part of the crowd, follow the example of the two disciples, and spread their upper garments on the way, as it were to make a carpet for the object of their enthusiasm, after the manner of the peoples honouring

Matthew 4:14-16 — heart of the world, in a busy town, and near others, on the shore of a sea that was full of fish, and on a great international highway. But the evangelist finds in the choice a fulfilment of prophecy ἵνα πληρωθῇ . The oracle is reproduced from Isaiah 8:22 ; Isaiah 9:1 , freely following the original with glances at the Sept [16] The style is very laconic: land of Zebulun and land of Naphthali, way of the sea ( ὁδὸν absolute accusative for דֶּרֶךְ = versus , vide Winer, § 23), Galilee of the Gentiles,

Matthew 8:9 — Matthew 8:9 , καὶ γὰρ ἐγὼ : he argues from his own experience not with an air of self-importance, on the contrary making light of his position as a commander ὑπὸ ἐξουσίαν , spoken in modesty. He means: I also, though a very humble person in the army, under the

Mark 1:39 — “synagogues” will refer to the assemblies rather than to the places = preaching to their synagogues, as we might say “preaching to their churches” or “congregations”. For similar expressions cf. Mark 13:10 , Mark 14:9 , John 8:26 . This short verse contains the record of an extensive preaching tour, of which not a single discourse has been preserved. Doubtless some of the parables were spoken on these occasions. Note the synagogue , not the market place , was the scene

Mark 14:2 — compass His death, but they were in a difficulty, for they felt and said to one another: it may not be on the feast, lest there be a popular disturbance. μήποτε ἔσται : the fut. ind. instead of the more usual subjunctive after μήποτε ( cf. Colossians 2:8 , Hebrews 3:12 ), implying the almost certain occurrence of a θόρυβος if an attempt were made on the life of Jesus during the feast. This shows how highly the Sanhedrists estimated the influence of Jesus.

Mark 2:26 — Either a natural error arising from the close connection of David with Abiathar, the well-known high priest, or we must adopt one or other of the solutions proposed: father and son, Ahimelech and Abiathar, both bore both names (1 Samuel 22:20 , 2 Samuel 8:17 , 1 Chronicles 18:16 ) so the Fathers; Abiathar, the son, Ahimelech’s assistant at the time, and mentioned as the more notable as approving of the conduct of his own father and of David (Grotius); ἐπὶ taken in the sense it bears in Mark 12:26

Mark 9:3 — Mark 9:3 . στίλβοντα , glittering; here only in N. T., common in classics; in Sept [70] of bright brass (Ezra 8:27 ); “flashing sword “(R. V [71] , Nahum 3:3 ); sunshine on shields ( 1Ma 6:39 ). λευκὰ λίαν , white very . All the evangelists become descriptive. Mk., as was to be expected, goes beyond the two others. ὡς χιὠν (T.R.) is a tempting addition,

Luke 17:2 — Luke 17:2 . λυσιτελεῖ ( λύω , τέλος ), it profits or pays; here only in N.T. = συμφέρει in Matthew 18:6 . λίθος μυλικός , a millstone, not a great millstone, one driven by an ass ( μύλος ὀνικὸς , T.R.), as in Mt.: the vehement emphasis of Christ’s words is toned down in Lk. here as often elsewhere. The realistic expression of Mt. is doubtless

Luke 4:38-39 — Luke 4:38-39 . Peter’s mother-in-law (Matthew 8:14-15 , Mark 1:29-31 ). Σίμωνος : another anticipation. In Mk. the call of Peter and others to discipleship has been previously narrated. One wonders that Lk. does not follow his example in view of his preface,

Luke 8:1 — Luke 8:1 . ἐν τῷ καθεξῆς , “afterwards,” A. V [79] , not necessarily “soon afterwards,” R. V [80] (= ἐν τῷ ἑξῆς , Luke 7:11 ). The temporal connection with the preceding narrative is loose, but the connection of thought and sentiment

John 4:2 — statement would make: καίτοιγε … αὐτοῦ . καίτοιγε is slightly stronger than “although,” rather “although indeed”. Hoogeveen ( De Particulis , p. 322) renders “quanquam re vera”; see also Paley, Greek Particles , pp. 67 8. τοι is the old form of τῷ , “hereby,” “truly,” “in fact”. The clause is inserted to remind us, as Bengel says, that “baptizare actio ministralis ( cf. Paul’s refusal to baptise). Johannes minister suâ

John 8:7 — John 8:7 . The scribes, however, did not accept the silence of Jesus as an answer, but “went on asking Him”. For this use of ἐπιμένω with a participle cf. Acts 12:16 , ἐπέμενεν κρούων ; and see Buttmann’s N.T. Gram. , 257, 14. And at length

Hebrews 10:8 — Hebrews 10:8 . The significance of the quotation is now explained. “He takes the first away, that he may establish the second.” He declares the incompetence of the O.T. sacrifices to satisfy the will of God, in order that he may make room for that sacrifice

1 Peter 2:21 — flinching, as Christ did. ἐκλήθητε , sc. by God; cf. διὰ τὴν συνείδησιν θεοῦ . ἔπαθεν ὑπὲρ ἡμῶν , 1 Peter 2:22 supplies the essential point, which would be readily supplied, but Christ’s suffering was undeserved ( δίκαιος ὑπὲρ ἀδίκων , 1 Peter 3:18 ). καί also with reference to the similar experience of Christians; so Philippians 2:5 , τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ . ὑπογραμμόν (1) outline , 2Ma 2:28 , to enlarge upon the outlines of our abridgment ; (2) copy-head, pattern , to be

1 Peter 4:7 — 1 Peter 4:7 . But the end of all things and men has drawn nigh; Christians also must be ready, watch and pray , as Jesus taught in the parable of Mark 13:34-37 ( cf. Mark 14:38 ). σωφρονήσατε parallels ἀσελγ . ἐπιθυμίαις (1 Peter 4:3 ) cf. 4Ma 1:31 , temperance is restraint of lust . In Romans 12:3 St. Paul plays on the meaning of the component parts of σω - φρονεῖν , cf. εἰς σωτηρίαν ψυχῶν above. νήψατε , corresponds to

2 Peter 1:12 — ἀδελφούς σου (Luke 22:32 ). Cf. 1 Peter 5:10 , 2 Peter 3:17 , where στηριγμός = “steadfastness of mind”. ἐν τῇ παρούσῃ ἀληθείᾳ . “in the present truth,” i.e. in so far as you yet have experience of it. Cf. note on 2 Peter 1:8 .

Revelation 19:7 — deity’s wedding until he returned from victory ( i.e. , after vanquishing the darkness and cold of the winter), the religious application turns first of all to the overthrow of messiah’s foes (Revelation 19:11 f.). ἀγαλλιῶμεν , act. as in 1 Peter 1:8 ( cf. Abbott, Diatessarica , 2, 689).

Revelation 3:11 — Revelation 3:11 . “You have not long to wait and suffer now”; a fresh motive for tenacity of purpose. Compare with what follows the tradition of R. Simon (in Tract. Shabb. bab. 88 a ) that on the occasion of Exodus 24:7 , the Israelites were each crowned with two crowns by 600,000 angels one when they said we will do , the other when they said we will be obedient ; but on the occasion of Exodus 33:6 these crowns were snatched