Bible Commentaries

Acts 26:22 — 22. ] The οὖν refers to the whole course of deliverances which he had had from God, not merely to the last. It serves to close the narrative, by shewing how it was that he was there that day, after such repeated persecutions, crowned by this last attempt

Acts 26:23 — 23. εἰ ] not for ὅτι but just as in Acts 26:8 , if if at least : meaning, that the things following were patent facts to those who knew the prophets. See Hebrews 7:15 , where εἰ has the same sense. παθητός ] not, as Beza, ‘ Christum fuisse

Romans 1:24 — 24. ] The καί after διό may import, As they advanced in departure from God, so God also on His part gave them up , &c.; His dealings with them had a progression likewise. παρέδωκεν ] not merely permissive, but judicial: God delivered them over.

Romans 11:22 — 22 .] The caution of the preceding verse is unfolded into a setting before the Gentile of the true state of the matter. Behold therefore ( posito , that thou enterest into the feeling prompted by the last verse) the goodness and the severity (no allusion

Romans 13:1 — 1. ] ὑποτασσέσθω , see 1 Corinthians 16:16 , is reflective, subject himself , i.e. ‘be subject of his own free will and accord.’ For there is no authority (in heaven or earth no power at all) except from God: and (so δέ , 2 Corinthians 6:15-16 . It introduces a second clause as if μέν had stood in the first) those that are (the existing powers which we see about us), have been ordained by God . We may observe that the Apostle here pays no regard to the question of the

Romans 6:21 — 21. ] ‘ Well, then, ye were free: and what was the benefit ?’ οὖν concedes and assumes. There are two ways of pointing: (1) that of E. V., carrying on the question to ἐπαισχύνεσθε , and supplying ἐπ ʼ ἐκείνοις before ἐφ ʼ οἷς , adopted by

1 Corinthians 1:17 — baptize, and it would be impossible that he should speak lightly of the ordinance to which he appeals ( Rom 6:3 ) as the seal of our union with Christ. οὐκ ἐν σοφίᾳ λόγου ] It seems evident from this apology, and other hints in the two Epistles, e.g. 2 Corinthians 10:10 , that the plainness and simplicity of Paul’s speech had been one cause among the Corinthians of alienation from him. Perhaps, as hinted above, the eloquence of Apollos was extolled to Paul’s disadvantage. ἐν σοφ .]

2 Corinthians 11:20 — 20. ] for (proof that they could have no objection to so innocent a man as a fool , when they tolerated such noxious ones as are adduced) ye endure (them), if (as is the case) one brings you into slavery (the mere abstract act as regarded them ,

2 Corinthians 13:7 — be applied to substantiation of power by punishment , is necessitated by the construction, it being plainly shewn by the infin. after εὐχόμ ., that ἵνα is not here meant to apply, even in part, to the purport of the prayer (as in Colossians 1:9 ; 2 Thessalonians 1:11 ; see note on 1Co 14:13 ), but to its purpose . And that being settled, we pray … not in order that we may appear δόκιμοι , it follows that the appearing δόκιμοι would be a result of the fulfilment of the prayer , viz. of your

2 Corinthians 2:5 — . Another way is adopted by Mosheim, Billroth, and Olsh., to join πάντας with ἵνα μὴ ἐπιβ ., ‘ but in part, that I burden not all, you :’ ἐπιβαρῶ being variously understood, either (1) of including you in the blame of the offender, or (2) as Olsh., of extending to them all the burden of this sorrow; he supposes it to be ironically spoken; their highest praise would have been that all had been troubled. But as Meyer remarks, irony is entirely out of place in this part of the Epistle.

2 Corinthians 7:11 — and ἀγανάκτ ., relating to their own feelings of shame, φόβ . and ἐπιπόθ . to Paul, ζῆλ . and ἐκδίκ . to the offender. ἐν παντί must be understood only of participation of guilt : by their negligence, and even refusal to humble themselves ( 1Co 5:2 ), they had in some things made common cause with the offender. Of this, now that they had shewn so different a spirit, the Apostle does not speak. συνεστήσατε ] have commended yourselves by proving that ye are; a pregnant construction. τῷ πρ

Galatians 4:1 — 1 .] λέγωδέ refers to what follows (reff.), and does not imply, ‘What I mean, is.’ ὁ κληρ . , generic, as ὁ μεσίτης , ch. Galatians 3:20 . The question, whether the father of the κληρονόμος here is to be thought of as dead, or absent, or living and present, is in fact one of no importance: nor does it belong properly to the consideration of the passage. The fact is, the antitype breaks

Philippians 1:21 — 21 .] For (justification of the preceding expectation and hope, in either event) to me (emphatic) to live (continue in life, present), ( is ) Christ (see especially Galatians 2:20 . All my life, all my energy, all my time, is His I live Christ .

1 Thessalonians 2:9 — νυκτός first, not merely because the Jews and Athenians (‘Athenienses inter duos occasus,’ Plin. N. H. ii. 77) so reckoned it, but for emphasis , being the most noteworthy, and the day following as matter of course. See besides reff. Acts 20:31 . ἐργαζόμενοι (reff.) in its strict meaning of manual labour viz., at tent-cloth making, Acts 18:3 . πρ . τὸ μὴ ἐπιβ . ] in order not to burden any of you , viz. by accepting from you the means of sustenance. One can hardly say with Chrys.,

2 Timothy 4:19-21 — 19 21 .] Salutations and notices . Salute Prisca and Aquila (see notes, Acts 18:2 ; Rom 16:3 ) and the house of Onesiphorus (himself probably deceased. See on ch. 2Ti 1:16 ). Erastus (Acts 19:22 , an Erastus was sent forward into Macedonia by the Apostle

Hebrews 10:30 — 30 .] For we know Him who said, To me belongeth vengeance, I will repay, saith the Lord (the citation is from Deuteronomy 32:35 , and is given not in agreement with the Hebrew text ( לִי נָקָם וְשַׁלֵּם , “To me (belongeth) vengeance and recompense”) nor with the LXX ( ἐν ἡμέρᾳ ἐκδικήσεως (i. e. ליום נ , as is read in the Samaritan Pent.) ἀνταποδώσω , so also

Hebrews 13:3 — 3 .] Remember (cf. ch. Heb 2:6 ) them that are in bonds, as if bound with them (cf. 1 Corinthians 12:26 ; as fully sympathizing with them in their captivity: not, as Böhme, al., “quippe ejus naturæ et conditionis homines, qui ipsi quoque pro captivis sint, nimirum in ecclesia

James 2:10 — cum exceptione coli, neque ita partiri nobiscum, ut nobis liceat si quid minus allubescit, ex ejus lege resecare.” For whosoever shall have kept (reff.) the whole law, but shall have offended (stumbled) in (the matter of: as in ch. James 3:2 ; see there) one thing (one thing enjoined, one commandment, as by and by explained: not as Schulthess, ἑνὶ ἀνθρώπῳ ; nor as Œc., al., τοῦτο περὶ ἀγάπης εἴρηκε (so the Schol.-Matthæi, ἐν ἑνὶ πταίσειν ἐστί , τὸ μὴ τελείαν ἔχειν ἀγάπην ): nor is it to

James 2:2 — 2 .] For (q. d. that which I mean, is) if there chance to have come (aor. because the entrance is accomplished when that which is alleged takes place. This is better than to account for the aor., with Huther, by its being St. James’s manner to

1 John 4:7-21 — 7 21 .] The Apostle again takes up his exhortations to brotherly love, but this time in nearer and deeper connexion with our birth from God, and knowledge of Him who is Himself Love, 1 John 4:7-8 . This last fact he proves by what God has done for us in