Bible Commentaries

Matthew 1:18 — digest. [7] Meyer. μνηστευθείσης ] The interval between betrothal and the consummation of marriage was sometimes considerable, during which the betrothed remained in her father’s house, till the bridegroom came and fetched her. See Deuteronomy 20:7 . [ γάρ ] here is explicative; ‘ quum videlicet …’ So Soph. Trach. 475, πᾶν σοι φράσω τἀληθὲς οὐδὲ κρύψομαι . ἔστιν γὰρ οὕτως ὥσπερ οὗτος ἐννέπει . Lysias, Eratosth. § 19, εἰς τοσαύτην … αἰσχροκέρδειαν ἀφίκοντο , τῆς γὰρ πολεμάρχου

Matthew 2:2 — 2. αὐτοῦ τὸν ἀστέρα ] (Much has been said and written on the following note in no friendly spirit; but, for the most part, in entire misunderstanding of its drift and character. It seems to me that the preliminary question for us is, Have we here in

Matthew 27:62 — 62. τῇ ἐπ . ] not on that night, but on the next day. A difficulty has been found in its being called the day μετὰ τὴν παρασκευήν , considering that it was itself the sabbath , and the greatest sabbath in the year . But I believe the expression to

Matthew 3:7 — distinctive practice the strict observance of the law and all its requirements, written and oral. They had great power over the people, and are numbered by Josephus, as being, about the time of the death of Herod the Great, above 6000. (Antt. xvii. 2. 4.) We find in the Gospels the Pharisees the most constant opponents of our Lord, and His discourses frequently directed against them. The character of the sect as a whole was hypocrisy; the outside acknowledgment and honouring of God and his law,

Matthew 5:18 — 18. ἀμήν ] = ἀληθῶς in St. Luke, Luke 9:27 ; Luke 12:44 ; Luke 21:3 . See reff. The double ἕως αν renders the dependence of the members of the sentence rather difficult. The two expressions seem to be strictly parallel: ἕως ἂν παρ . ὁ οὐρ . κ . ἡ γῆ , and ἕως ἂν πάντα γέν . According to this

Matthew 9:15 — it that ἀπαρθῇ is common to all three Evangelists, and occurs no where else in the N.T. ὁ νυμφίος ] This appellation of Himself had from our Lord peculiar appropriateness as addressed to the disciples of John. Their master had himself said ( Joh 3:29 ) ὁ ἔχων τὴν νύμφην , νυμφίος ἐστίν · ὁ δὲ φίλος τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ , χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου . αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται . Our Lord in calling Himself the Bridegroom, announces the fulfilment in Him of a whole

Luke 24:53 — HISTORIC REALITY OF THE CIRCUMSTANCES OF THE ASCENSION. On those among them who doubt the fact of an Ascension at all , I have nothing to say, standing as I do altogether on different ground from them. The Lord Himself foretold His Ascension, John 6:62 ; John 20:17 : it was immediately after His disappearance from the earth expressly announced by the Apostles , Acts 2:33-34 ; Acts 5:31 : and it continued to be an article of their preaching and teaching , 1 Peter 3:22 ; Ephesians 2:6 ; Ephesians

Luke 4:14 — arrangement, which I believe characterizes this Gospel. And in observing this, I would once for all premise, (1) that I have no bias for finding such chronological inaccuracy, and have only done so where no fair and honest means will solve the difficulty; (2) that where internal evidence appears to me to decide this to be the case, I have taken the only way open to a Commentator who would act uprightly by the Scriptures, and fairly acknowledged and met the difficulty; (3) that so far from considering the

Luke 7:12 — 12. ἐξεκ . ] The Jews ordinarily buried outside the gates of their cities. The kings however of the house of David were buried in the city of David; and it was a denunciation on Jehoiakim that he should be buried with the burial of an ass, drawn and

John 1:18 — but One who can ἐξηγεῖσθαι θεόν , the μονογενὴς υἱός , who is no mere man , but abides in the bosom of the Father.’ θεὸν οὐδ . ἑώρ . π . ] The sight of God here meant, is not only bodily sight (though of that it is true, see Exodus 33:20 ; 1Ti 6:16 ), but intuitive and infallible knowledge , which enables Him who has it to declare the nature and will of God: see ch. John 3:11 ; John 6:46 ; John 14:7 . The Evangelist speaks in this verse in accordance with the sayings of the gnosis

Colossians 2:18 — 18 .] Let no one of purpose (such is by far the best rendering of θέλων , to take it with καταβραβ . and understand it precisely as in ref. 2 Pet. And thus apparently Thl.: θέλουσιν ὑμᾶς καταβραβεύειν διὰ ταπεινοφροσ . Mey. pronounces this meaning ‘ganz unpassend, and controverts the passages brought to defend it; omitting however ref. 2 Pet. So also does Ellicott, believing it to

Hebrews 12:12 — 12 .] Wherefore (connects with the reasoning, and also with the imagery, of the foregoing verses: because suffering chastisement is the part of God’s sons because the running the race successfully brings joy and peace. And so Chrys., ὡς πρὸς δρομεῖς

Hebrews 13:20 — 20 .] But ( δέ often introduces a concluding sentence, breaking off, as we use but : see again Hebrews 13:22 , and passim at the end of St. Paul’s Epistles) the God of peace (so, often, at the end of St. Paul’s Epistles: see reff., and

Hebrews 13:23 — 23 .] Know ( γινώσκετε can hardly but be imperative, standing as it does at the beginning of the sentence. In τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε , Philippians 2:22 , it is otherwise arranged. When the knowledge already exists, the fact is the prominent

Hebrews 3:7 — of Hebrews 3:8 (Delitzsch acknowledges this difficulty, but does not find it insuperable, and adopts the view). Others, as De W. and Tholuck, believe that the construction begun with διό is dropped, and never finished, as in Romans 15:3 ; Romans 15:21 ; 1Co 1:31 ; 1 Corinthians 2:9 ; supplying after διό , μὴ σκληρύνητε τὰς καρδ . ὑμ ., or understanding διό more freely, “wherefore let it be so with you, as” &c. But by far the best way is, with Erasm. (annot.), Calv., Est., Pisc., Grot.,

James 3:14 — 14 .] But if ye have (as is the fact: this is implied by the indic.: cf. Colossians 3:1 , εἰ οὖν συνηγέρθητε τῷ χριστῷ κ . τ . λ .) bitter emulation ( πικρόν seems to refer back to the example in James 3:11-12 . “Non damnatur,” says Bengel, “zelus dulcis et ira dulcis, ex fide et amore”) and rivalry (see on ἔριθος and ἐριθεία in note, Romans 2:8 . Beware of confounding ἐριθεία with ἔρις , as is very generally done) in your heart

1 John 1:7 — follows, ὡς αὐτός ἐστιν ἐν τῷ φωτί , and by the apodosis, which gives the result of so walking, viz. communion, &c. See Ephesians 5:8 ff. for the ethical details), as He (God) is in the light (because the Christian is made θείας κοινωνὸς φύσεως , 2 Peter 1:4 . ἔστιν ἐν τῷ φωτί is parallel with φῶς ἐστίν above, 1 John 1:5 . ἔστιν , as of Him who is eternal and fixed; περιπατῶμεν , as of us who are of time, moving onward: so Bed [6] , “notanda distinctio verborum, quia Deum esse in luce

1 John 4:12 — 12 .] God hath no one ever beheld (what is the connexion of these words, so suddenly and startlingly introduced? It is evident that 1Jn 4:12 is connected with 1 John 4:11 , by the words ἐὰν ἀγαπῶμεν ἀλλήλους , taking up again ὀφείλομεν ἀλλήλους ἀγαπᾷν

1 John 5:11 — “hath given.” This is of especial importance here, where not the endurance of a state, but the fact of the gift having been once made, is brought out. The present assurance of our possessing this gift follows in the next clause, and in 1Jn 5:12 ) to us (not “ decrevit ,” “ promisit ,” as Socinus, Schlichting, Episcopius, &c., nor as Bed [78] , “dedit … sed adhuc in terra peregrinantibus in spe, quam daturus est in cœlis ad se pervenientibus in re”) eternal

Revelation 1:20 — 20 .] the mystery of the seven stars which thou sawest upon (held in, and so standing over, as a wreath) my right hand ( τὸ μυστ . is in apposition with ἃ εἶδες κ . τ . λ ., and governed by γράψον . Lyra interprets the word well, “sacramentum