Bible Commentaries

Acts 21:6 — verb in Acts 21:7 , of salutations on arrival ( 1Ma 12:17 ). τὸ πλοῖον : article indicates that it was the same ship (Acts 21:2 without the article) which was going on to Ptolemais. εἰς τὰ ἴδια , cf. John 16:32 ; John 19:27 , cf. [354] text Acts 5:18 , Acts 14:18 ( τὰ ἴδια not in Synoptists, but cf. Luke 18:28 ), in LXX, Esther 5:10 ; Esther 6:12 , 3Ma 6:27 ; 3Ma 6:37 ; 3Ma 7:8 . [351] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson

Acts 22:1 — 2 Timothy 4:16 . ἀπολογίας : five times in St. Paul’s Epistles, once elsewhere in Acts 25:16 , in a strictly legal sense ( cf. 1 Peter 3:15 ). Used with the verb ἀπολογέομαι of defending oneself against a charge, Wis 6:10 , Xen., Mem. , iv., 8, 5. In 2Ma 13:26 the verb is also used of Lysias ascending the rostrum and addressing the people in defence.

Romans 13:12 — bear the light of day are therefore to be put away by the Christian. For ἀποθώμεσα (properly of dress) cf. James 1:21 ; James 1:1 . Pet. Romans 2:1 Hebrews 12:1 . τὰ ὅπλα τοῦ φωτός : for τὰ ὅπλα see on chap. Romans 6:13 , Eph 6:11 , 1 Thessalonians 5:8 . The idea is that the Christian’s life is not a sleep, but a battle. τὰ ὅπλα τοῦ φωτός does not mean “shining armour”; but (on the analogy of τὰ ἔργα τοῦ σκότους ) such armour as one can wear when the great day dawns, and we would

Romans 14:13-23 — contemptuous estimate of others. ἀλλὰ τοῦτο κρίνατε μᾶλλον : be this your judgment rather. Cf. 1 Corinthians 2:2 ; 1 Corinthians 7:37 . τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ : this is of course addressed to the liberal party. For πρόσκομμα see 1 Corinthians 8:9 . The word does not occur in the Gospels, but it is a remarkable fact that in most of our Lord’s express teaching about sin, it is sin in the character of σκάνδαλον , a snare or stumbling-block to others, with which He deals. Paul develops his

Romans 15:8 — Romans 15:8 . λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς = what I mean is this Christ has been made, etc. διάκονον περιτομῆς is usually understood as “a minister to the Jews, to circumcised people” ( cf. Romans 3:30 , Romans 4:9 ), and this seems

Romans 16:19 — is the connection? “I give this exhortation, separating you altogether from the false teachers, and from those who are liable to be misled by them; for your obedience ( ὑμῶν emphasised by position) has come abroad to all men. ( Cf. Romans 1:8 .) Over you therefore I rejoice, but,” etc. He expresses his confidence in them, but at the same time conveys the feeling of his anxiety. For χαίρειν ἐπὶ see 1Co 13:6 ; 1 Corinthians 16:17 . σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθὸν , ἀκεραίους δὲ εἰς τὸ

Romans 4:22 — triumphantly in spite of all there was to quell it. ἐλογίσθη : i.e. , his faith was reckoned to him as righteousness. That which needs to be reckoned as righteousness is not in itself righteousness on this the Apostle’s argument rests in Romans 4:1-8 ; yet it is not arbitrarily that faith is so reckoned. The spiritual attitude of a man, who is conscious that in himself he has no strength, and no hope of a future, and who nevertheless casts himself, upon, and lives by, the word of God which assures

Romans 6:12 — not go on, as you have been doing, putting your members at the service of sin, but put them once for all at the service of God. For the difference between pres. and aor. imper., see Winer, p. 393 f. ὅπλα ἀδικίας : the gen is of quality, cf. Luke 16:8-9 . ὅπλα in the N.T. seems always to mean weapons, not instruments: see 2 Corinthians 10:4 ; 2 Corinthians 10:6-7 , and cf. ὀψώνια , Romans 6:23 . ὡσεὶ ἐκ νεκρῶν ζῶντας : they were really such; the ὡσεὶ signifies that they are to think of themselves

Romans 8:28-39 — Romans 8:28-39 . Conclusion of the argument: the Apostle glories in the assurance of God’s eternal and unchangeable love in Jesus Christ. οἴδαμεν δὲ = further, we know: in a sense this is one ground more for believing in the glorious future: God is ever

1 Corinthians 1:4-9 — 1 Corinthians 1:4-9 . § 2. THE THANKSGIVING. The Pauline thanksgiving holds the place of the captatio benevolentiœ in ancient speeches, with the diff [68] that it is in solemn sincerity addressed to God . The Ap. thanks God (1) for the past grace given the Cor [69] in Christ, 1 Corinthians 1:4 ; (2) for the rich intellectual development of that grace , according with the sure evidence upon which they

1 Corinthians 12:1 — new topic, which runs on to the end of ch. 14., see note on 1 Corinthians 7:1 . τῶν πνευματικῶν is neut . “concerning spiritual things (gifts, powers),” as in 1 Corinthians 14:1 ( cf. πνευμάτων , 1 Corinthians 12:12 ) and 1 Corinthians 8:1 ; not “spiritual persons” (1 Corinthians 14:37 , 1 Corinthians 2:15 ), as Hf [1813] and some others would have it: not the status of the persons spiritually endowed, but the operations of the Spirit who endows them are in question. “

1 Corinthians 13:4-13 — attainment has still to be “described,” and the promise of 1 Corinthians 12:31 b fulfilled. So while 1 Corinthians 13:1-3 have proved the necessity , the rest of the chap. shows the nature and working of the indispensable ἀγάπη . The Cor [1981] may see in this description the mirror of what they ought to be and are not; they will learn how childish are the superiorities on which they plume themselves. ( a ) The behaviour of Love is delineated in fifteen exquisite aphorisms (1 Corinthians

1 Corinthians 15:56 — 1 Corinthians 15:56 is set aside by Sm [2585] , and Clemen ( Die Einheitlichkeit d. paul. Br., ad loc [2586] ), after Straatmann and Völter, as a “marginal note” of some early Paulinist, on the ground that it is out of keeping with the lyrical strain of the passage, and with the

1 Corinthians 5:6 — 1 Corinthians 5:6 . “Your vaunt is not good:” καύχημα , materies gloriandi ( cf. αἰσχρὸν κλέος , Eurip., Helena , 135: Mr [834] ), found in the state of the Church, of which the Cor [835] were proud (1 Corinthians 4:6 ff.) when they ought to have been ashamed. καλόν , good in the sense of seemly, of fine quality; cf. 2 Corinthians 8:21 , John 10:32 , etc. For οὐκ οἴδατε

1 Corinthians 8:3 — 1 Corinthians 8:3 is one of Paul’s John-like sayings. In the apodosis he substitutes, by an adroit turn, “is known ( ἔγνωσται : pf. pass [1228] of abiding effect upon the obj [1229] ) by God” for “hath come to know God,” the expected

1 Corinthians 9:23 — versatile of men. διὰ τὸ εὐαγγέλιον , “on the gospel’s account”, with a view to spread the good news most widely and carry it into effect most completely: for διὰ of the end as a ground of action, cf. 1 Corinthians 4:17 , 1 Corinthians 8:11 , Romans 4:25 . For himself Paul’s sole ambition is “that I may be joint-partaker in it (with those I save)” that he may win its salvation along with many others, the fruit of his ministry ( cf. 1 Thessalonians 2:19 f.; also John

1 Corinthians 9:7-15 — 1 Corinthians 9:7-15 a . § 28. THE CLAIM OF MINISTERS TO PUBLIC MAINTENANCE. Paul asserts his right to live at the charge of the Christian community, in order to show the Cor [1295] how he has waived this prerogative (1 Corinthians 9:15 b , etc.). But before doing this, he will

2 Corinthians 2:10 — sakes,” and it is ἐν προσώπῳ Χριστοῦ , “in the sight of Christ”. πρόσωπον (see on 2 Corinthians 1:11 ) is a “face,” and so ἐν προσ . Χρ . is a stronger way of saying ἐνώπιον Χριστοῦ ( cf. chap. 2 Corinthians 4:2 , 2 Corinthians 8:21 , Galatians 1:20 ); the Apostle claims that his acts of condemnation and forgiveness are done as “in the presence of Christ”. Both A.V. and R.V. render “in the person of Christ,” which would mean that St. Paul had acted as

2 Corinthians 6:8 — 2 Corinthians 6:8 . ( b ) διὰ δόξης καὶ ἀτιμίας , διὰ δυσφημίας καὶ εὐφημίας : by glory ( cf. John 5:41 ) and dishonour, by evil report and good report . To misrepresentation and slander St. Paul was much exposed, and he evidently felt it deeply ( cf. 1 Corinthians

Hebrews 11:13 — 11:39 y Hebreos 10:36 ), todavía tenían fe suficiente para verlos y saludarlos desde lejos. Así como Moisés soportó porque vio lo Invisible ( Hebreos 11:27 ), así los patriarcas no se intimidaron ante la muerte porque vieron el día de Cristo ( Juan 8:56 ), es decir, estaban tan firmemente persuadidos de que la promesa de Dios se cumpliría. se cumplió que se podría decir que vieron el cumplimiento. Los saludaron desde lejos, como aquellos a bordo del barco ven amigos en la costa y agitan un reconocimiento.