Bible Commentaries

Matthew 10:3 — Matthew 10:3 . Βαρθολομαῖος , the 6th, one of the doubtful names, commonly identified with Nathanael (John 1:46 ). Ματθαῖος ὁ τελώνης , one of four in the list with epithets: Peter the first , Simon the zealot , Judas the traitor , Matthew the publican ; surely not without reason, except as echoing Matthew 9:9 (Meyer). Matthew stands second in his pair here, before Thomas in Mark and Luke. Position and epithet agree, indicative, Euthy. suggests, of modesty and self-abasement.

Matthew 12:34 — Matthew 12:34 . Γεννήματα ἐχιδνῶν , vide Matthew 3:7 . John and Jesus agree in thinking the Pharisees a viper-brood. Both conceive them as morally hopeless. The Baptist wonders that they should come to a baptism of repentance. Jesus thinks them far on the way to final impenitence. But the point He makes here is that, being what they are, they cannot but speak evil. The poison of their nature must come out in their words.

Matthew 12:6-8 — Matthew 12:6-8 . The principles involved . The facts stated raise questions as to the reasons. The Pharisees were men of rules, not accustomed to go back on principles. The passion for minutiæ killed reflection. The reasons have been already hinted in the statement of the cases: ὅτε ἐπείνασεν , Matthew 12:3 ; ἐν τῷ ἱερῷ , Matthew 12:5 : hunger , the temple ; human needs, higher claims. These are referred to in inverse order in Matthew 12:6-7 .

Matthew 14:25 — Matthew 14:25 . τετάρτῃ φυλ . = 3 to 6, in the early morning, πρωῒ . ἐπὶ τ . θ .: the readings in this and the next verse vary between genitive and accusative. The sense is much the same. The evangelist means to represent Jesus as really walking on the sea, not on the land above the sea level (Paulus, Schenkel). Holtz. (H. C.), regarding it as a legend, refers to O. T. texts in which God walks on the sea.

Mark 3 overview — CHAPTER 3. THE SABBATH QUESTION CONTINUED. THE DISCIPLE-CIRCLE. Another Sabbatic conflict completes the group of incidents (five in all) designed to illustrate the opposition of the scribes and Pharisees to Jesus. Then at Mark 5:7 begins a new section of the history, extending to Mark 6:13 , in which the disciples of Jesus are, speaking broadly, the centre of interest. First the people , then their religious heads , then the nucleus of the new society .

2 Corinthians 13:10 — 2 Corinthians 13:10 . διὰ τοῦτο ταῦτα κ . τ . λ .: for this cause I write these things, i.e. , this letter, while absent that I may not when present ( cf. 2 Corinthians 2:3 ) deal sharply (we must understand ὑμῖν after χρήσωμαι , as at Esther 1:19 ; Esther 9:27 ) according to the authority which the Lord gave me for building up and not for casting down . The last clause is repeated verbatim from 2 Corinthians 10:8 . CONCLUSION.

2 Corinthians 7:15 — 2 Corinthians 7:15 . καὶ τὰ σπλάγχνα κ . τ . λ .: and his heart is more abundantly towards you, while he recalls to himself the obedience of you all, how with fear (see reff. and cf. Matthew 28:8 , 1 Peter 3:15 , for μετὰ φόβου ) and trembling you received him . He had brought a stern message, which involved the excommunication of the unworthy member (1 Corinthians 5:5 ); it was no wonder that they trembled at his coming.

2 Corinthians 8:24 — 2 Corinthians 8:24 . τὴν οὖν ἔνδειξιν κ . τ . λ .: shew ye therefore (if we read ἐνδεικνύμενοι the exhortation is indirect, as at Romans 12:9-21 ) unto them in the face of the Churches the demonstration of your love, sc. , to us ( cf. 2 Corinthians 8:7 ), and of our glorying on your behalf, sc. , my boasting of your readiness to give ( cf. 2 Corinthians 7:4 ; 2 Corinthians 7:14 , and 2 Corinthians 9:2-3 ).

Philippians 1:6 — αὐτὸ τοῦτο. Acus. del “objeto interno”, donde el pronombre neutro toma el lugar de un sustantivo cognado; cf. 2 Corintios 13:1 , τρίτον τοῦτο ἔρχομαι (ver Blass, Gram. , p. 89). αὐτὸ τοῦτο es característico de Paul, “el toque firme de una mente atenta” (Moule, CT [46] ad loc. ). “Tener esta firme persuasión”. Curiosamente, la misma seguridad confiada, aunque basada en bases

Colossians 3:2 — Colossians 3:2 . τὰ ἄνω φρονεῖτε . “Set your mind on the things above.” φρ . is wider in its sense than ζητ . It embraces, as Meyer says, “the whole practical bent of thought and disposition”. μὴ τὰ ἐπὶ τῆς γῆς . “The things on the earth” are not in themselves sinful, but become so if sought and thought on in preference to the things above ( cf. Matthew 6:19-21 ). There seems to be no reference to the false teachers here.

1 Timothy 6:1 — consideración de las otras condiciones sociales naturales, también divinamente ordenadas, que el cristianismo fue llamado a fermentar, no enteramente para desplazar. El problema de los esclavos también se encuentra con nosotros en Efesios 6:5 ; Colosenses 3:22 ; Tito 2:9 , File. 1 Pedro 2:18 . En cada lugar se trata de manera consistente, práctica y cristiana. La dificultad en este verso es ὑπὸ ζυγόν. El contraste en 1 Timoteo 6:2 , οἱ δὲ πιστ. ἔχ. δεσπ. parece probar que un δοῦλος ὑπὸ ζυγόν es uno

Hebrews 3:11 — Hebrews 3:11 . ὡς ὤμοσα . “As I sware,” i.e. , justifying my oath to exclude them from the land. εἰ εἰσελεύσονται , the common form of oath with εἰ which supposes that some such words as “God do so to me and more also” have preceded the “if”. The oath quoted in Psalms 95:0 is recorded in Numbers 14:21-23 . εἰς τὴν κατάπαυσίν μου , “into my rest,” primarily, the rest in Canaan, but see on chap. 4.

Hebrews 6:7 — el tema de Hebreos 6:7-8 ; el tema sigue siendo el mismo, los resultados son diferentes. Casi podría traducirse, para resaltar el énfasis en γῆ, “Porque, tomemos el caso de la tierra”. Tales construcciones están bien explicadas por Green ( Gram. , 34): “La posición anarthrous del sustantivo puede considerarse como empleada para dar prominencia al significado peculiar de la palabra sin la interferencia de ninguna otra idea, mientras que las palabras a las que el artículo está prefijado, limitan

Hebrews 7:11 — camino, a saber . el pecado de los hombres, que yaciendo en su conciencia les impide el libre acceso a Dios; comparar Hebreos 9:9 ; Hebreos 10:1 ; Hebreos 10:14 ” (Davidson). Sobre la interpretación de ἦν, véase el Gram griego de Sonnenschein. , 355, Obs. 3. ὁλαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται, la cláusula omitida es “y estamos justificados en exigir la perfección del sacerdocio”, porque es el alma de toda la legislación. Todos los arreglos de la ley, toda la administración del pueblo, implica

1 Peter 2:11 — manifestado no en sus labios sino en sus vidas. ἀγαπητοί, no una fórmula vacía sino una explicación del motivo del escritor. Puso ante ellos el gran mandamiento y ahora le agrega como lo hizo Jesús: Amaos los unos a los otros como yo os he amado, Juan 13:34 . ὡς π. καὶ παρεπιδήμους con ἀπεχ. (motivo de abstinencia en posición enfática) en lugar de παρακαλῶ (como νουθετεῖτε ὡς ἀδελφόν, 2 Tesalonicenses 3:15 El motivo de exhortación se expresa aquí por ἀγ.) Ecoes παρεπιδήμή °ς de 1 1 Pedro 1:171 Pedro

2 Peter 1:8 — realidad significa “ocioso” por falta de ocupación, y no por elección, al significado ético. Cf. Santiago 2:20 , “Fe sin obras es ἀργή”. Mateo 20:6 , “¿Por qué estáis aquí todo el día, ἀργοί?” y la respuesta Cf. también uso de ἀργεῖ en 2 Pedro 2:3 . En P. Par. II. 4 (9) (iii. BC), ciertos canteros se quejan de que "están ociosos (ἀργοῦμεν) por falta de esclavos para limpiar la arena". Cf. P. Par. II. 20. ὅπως … μὴ ἀργῆι τὰ πλοῖα. P. Lond. 208 (2. d. C.). λόγος ἐργατῶν ἀργησάντων. En P. Lond.

2 John 1:1-3 — 2 John 1:1-3 . The Address. “The Elder to elect Kyria and her children, whom I love in Truth, and not I alone but also all that have got to know the Truth, because of the Truth that abideth in us; and with us it shall be for ever. Yea, there shall be with us grace, mercy, peace from God the Father and from Jesus Christ the Son of the Father in Truth and love.”

3 John 1:1-4 — 3 John 1:1-4 . Address and Commendation. “The Elder to Gaius the beloved, whom I love in Truth. Beloved, in all respects I pray that thou mayest prosper and be in health, even as thy soul prospereth. For I was exceedingly glad when brethren would come and testify to thy Truth, even as thou walkest in Truth. A greater gladness than this I have not that I should hear of my children walking in the Truth.”

Revelation 12:15 — Revelation 12:15 . Another mythological metaphor for persecution or persecutors, like “torrents of Belial” (Psalms 18:4 ). As the primaeval dragon was frequently a sea-monster, from Tiâmat onwards, his connexion with water ( cf. on Revelation 8:10 ) was a natural development in ancient ( cf. Pausan. ver 43 f.) and even Semitic ( e.g. , Psalms 74:4 ; Ezekiel 29, 32.) literature. The serpent in the river was, for Zoroastrians, a creation of the evil spirit (Vend. i. 3).

Revelation 3:16 — Revelation 3:16 . The divine disgust at lukewarm religion. Christ, says the prophet, is sick of the lukewarm: as the purpose ( μέλλω ) of rejection does not exclude the possibility of a change upon the part of the church which shall render the execution of the purpose needless, advice to repent immediately follows upon the threat. The latter is unconditional only in form. Exclusion from God’s life forms one side of the penalty, humiliating exposure before men the other (18).