Bible Commentaries

Matthew 24:10 — 10. ] See 2 Timothy 4:16 , and the repeated warnings against apostasy in the Epistle to the Hebrews. The persons spoken of in this verse are Christians . ‘Primo conrepti qui fatebantur, deinde indicio eorum multitude ingens.’ Tac. Ann. xv. 44. On

Luke 22:47-53 — 47 53. ] BETRAYAL AND APPREHENSION OF JESUS. Matthew 26:47-56 . 2 John 1:2-11; 2 John 1:2-112 John 1:2-11 . Our narrative is here distinguished even more than before by minute and striking details (see on the whole the notes to Matt.). The first of these is the address to Judas Luke 22:48 , calling the

Acts 15:2 — 2. ] Compare Galatians 2:5 . ἔταξαν ἀναβ . ] I assume here what seems to me to be almost beyond the possibility of question (see note to chronological table in Prolegg., where I have given the reasons), that this journey was the same as that mentioned

Acts 17:7 — βασιλέα κ . τ . λ .] This false charge seems to have been founded on Paul’s preaching much at Thessalonica concerning the triumphant παρουσία of Christ. This appears again and again in his two Epistles: see 1 Thessalonians 1:10 ; 1 Thessalonians 2:19 ; 1Th 3:13 ; 1 Thessalonians 4:13-18 ; 1 Thessalonians 5:1-2 ; 2Th 1:5 ; 2 Thessalonians 1:7-10 ; 2 Thessalonians 2:1-12 ; and particularly 2 Thessalonians 2:5 , where he refers to his having often told them of these things , viz. the course, and

Acts 20:2 — 2. ] Notices of this journey may be found 2 Corinthians 2:12-13 ; 2 Corinthians 7:5-6 . He delayed on the way some time at Troas, waiting for Titus, broke off his preaching there, though prosperous, in distress of mind at his non-arrival, 2 Corinthians

1 Corinthians 16:5 — 5 .] This plan was a change from his former intention , which had been (see 2 Corinthians 1:15-16 , and note), to pass through them to Macedonia , and again return to them from Macedonia , and thence to Judæa. This he had apparently announced to them in the lost Epistle alluded to ch. 1 Corinthians 5:9 (or in some other),

2 Corinthians 9:3 — 3. ] But (contrast, not to μέν in 2 Corinthians 9:1 , but to καυχῶμαι above; implying fear lest he should have been making a vain boast concerning them) I sent (epistolary past, as in ch. 2 Corinthians 8:18 ; 2Co 8:22 ) the brethren, in order that our matter of boasting concerning you

Galatians 3:5 — 5 .] οὖν takes up again the question of Galatians 3:2 , and asks it in another form. There is a question whether the participles ἐπιχορηγῶν and ἐνεργῶν are present, referring to things done among them while the Apostle was writing , or imperfect, still spoken of the time when he was with them? Chrys.,

Ephesians 1:2 — 2 .] After χάρις ὑμ . κ . εἰρ . supply rather εἴη than ἔστω ; see 1Pe 1:2 ; 2 Peter 1:2 ; Jude 1:2 . On the form of greeting, cf. Romans 1:7 ; 1 Corinthians 1:3 ; 2 Corinthians 1:2 ; Galatians 1:3 , &c. The Socinian perversion of the words, ‘

Colossians 2 overview — CHAP. 2 . FIRST PART OF THE EPISTLE. His earnestness in entering into and forwarding the Christian life among them, so amply set forth in ch. 1, is now more pointedly directed to warning them against false teachers. This he does by 1) connecting his conflict

Colossians 2:4 — 4 .] See summary at the beginning of the chapter. [ But (the contrast is between the assertion above, and the reason of it, now to be introduced)] this (viz. Colossians 2:1-3 , not Col 2:3 only, as Thl., Calv., al.: for Col 2:1 is alluded to in Colossians 2:5 , and Col 2:1-3 form a logically connected whole) I say, in order that (aim and design of it) no one may deceive you (the word is found in this sense in. Æsch.

1 Thessalonians 5:2 — 2 .] [ ἡ ] ἡμέρα κυρίου is not the destruction of Jerusalem , as Hammond, Schöttg., al., nor the day of each man’s death , as Chrys., Œc., Thl., Lyr., al., but the day of the Lord’s coming , the παρουσία , which has been spoken of, in

2 Thessalonians 1:2 — 2 .] πατρός , absol.: see Galatians 1:1 ; Galatians 1:3 ; 1 Timothy 1:2 ; 2 Timothy 1:2 ; Titus 1:4 .

2 Thessalonians 2:15 — freewill: all we know of them is, that the one is as certain a truth as the other. In proportion then as we assert the one strongly, we must ever implicate the other as strongly: a course which the great Apostle never fails to pursue: cf. Philippians 2:12-13 , al. freq. στήκ . is a contrast to σαλευθῆναι , 2 Thessalonians 2:2 . On the sense of παραδόσεις , as relating to matters of doctrine , see Ellic.’s note, and the reff. given by him. ἅς is the accusative of second reference. ἐπιστ

2 Thessalonians 3:3 — convertit, nequid hæc illis tentatio noceat.” πιστός seems to be chosen in allusion to πίστις which has just preceded; but the allusion cannot be more than that of sound, as the things spoken of are wholly different. ὁ κύριος is our Lord: see ch. 2 Thessalonians 2:16 , and 2 Thessalonians 3:5 . δέ , in contrast with the men just mentioned. στηρίξει ] in reference to his wish, ch. 2 Thessalonians 2:17 . τοῦ πονηροῦ may mean ‘the evil one,’ as in Matthew 13:19 ; Ephesians 4:16

2 Timothy 2:22 — 22 .] Exhortations, taken up again from 2 Timothy 2:16 , on the matter of which the intervening verses have been a digression. But (contrast to the last-mentioned character, 2 Timothy 2:21 , in the introduction of νεωτ . ἐπιθ .) youthful lusts (not

James 2:1-13 — 1 13 .] THE SIN OF RESPECT OF PERSONS: as the first of a series of reproofs for errors in practice which spring out of the mention of the νόμος τέλειος ὁ τῆς ἐλευθερίας : cf. ch. Jam 1:25 and James 2:12 . The Apostle begins, as is his wont, with strong blame of the sin: then illustrates it, James 2:2-4 ; then gives the ground of its sinfulness, James 2:5-11 , and concludes, James 2:12-13 , with a reference again to the law of liberty.

1 Peter 2:16 — 16 .] The connexion is somewhat doubtful. Chrys. (in Cramer’s Catena), Œc., Bengel, Gerh., De Wette, join ὡς ἐλεύθεροι with ὑποτάγητε above, 1 Peter 2:13 ; Bed [8] , Luther, Calv., Hammond, Wiesinger, with ἀγαθοποιοῦντας , 1 Peter 2:15 ; Steiger, Huther, with the following, 1 Peter 2:17 . This latter seems quite untenable, as carrying no application on from 1Pe 2:16 to 1 Peter 2:17 . No one would

2 Peter 2:5 — Greek with αὐτός : so Thucyd. ii. 79, ἐστρατήγει δὲ Ξενοφῶν ὁ Εὐριπίδου τρίτος αὐτός , and passim. But the shorter phrase is not without classic example: e. g. Plato, Legg. iii. p. 695 C, λαβὼν τὴν ἀρχὴν ἕβδομος , and other examples in Winer, § 37. 2: and in Wetstein. The numeral adj. must be taken with Νῶε , not with κήρυκα ) preacher of righteousness (the obvious construction would be, “ as a preacher of righteousness :” so Huther: but we should thus be introducing an element logically

Jude 1:1-2 — ΙΟΥΔΑ 1, 2 .] Address and greeting . Judas, a servant of Jesus Christ ( δοῦλος , probably not here in the wider sense, in which all Christians are servants of Christ but in that special sense in which those were bound to His service who were employed in the