Bible Commentaries

John 11:4 — bear in bringing about the close of His own ministry. αὕτη ἡ ἀσθ . ] “Ostendit Christus, notum sibi, quod tanquam nescienti indicabatur.” Grot. οὐκ ἔστ . πρὸς θάν . ] Its result as regards Lazarus will not be death (see Matthew 9:24 [153] , and notes): but (see ch. John 2:11 ; Joh 9:3 ) it has a higher purpose, the glory of God; the glorification, by its means, of the Son of God. And this δοξασθῇ how was it accomplished? By this miracle leading to his death , which in John’s

John 21:14 — 14. τοῦτο ἤδη τρίτον ] Compare τοῦτο [ δὲ ] πάλιν δεύτερον , ch. John 4:54 : and 2 Corinthians 13:1 . The number here is clearly not that of all appearances of Jesus up to this time, for that to Mary Magdalen is not reckoned; but only those to the disciples , i.e. any considerable number of them together. This one internal trait

John 4:10 — with thee is no ordinary Ἰουδαῖος , nor any ordinary man, but One who can give thee the gift of God; One sent from God, and God Himself. All this lies in the words, which however only serve to arouse in the woman’s mind the question of John 4:12 (see below). ὕδωρ ζῶν ] Designedly used in a double sense by our Lord, that the woman may lay hold of the material meaning, and by it be awakened to the higher one (see reff.). The words bring with them, and in our Lord’s inner meaning involved,

Acts 1:8 — futurum erat, et inter id quod in ulteriora reservatum erat.’ Bengel. δύνα ̇ μιν , that power, especially , spoken of ch. Acts 4:33 , connected with their office of witnessing to the resurrection; but also all other spiritual power. See Luke 24:49 . μου , not emphatic, as Wordsw. here and often elsewhere: see note on Matthew 16:18 . The emphasis would be extremely out of place here: it was not their subordination to Him, but their office as witnesses, which was the contrast to their ambitious

Acts 10:2 — 2. εὐς . κ . φοβ . τ . θ . ] i.e. he had abandoned polytheism, and was a worshipper of the true God: whether a proselyte of the gate, or not, seems uncertain. That he may have been such, there is nothing in the narrative to preclude: nor

Acts 10:28 — 28. ὑμεῖς , you, of all men, (best) know: being those immediately concerned in the obstruction to intercourse which the rule occasioned. ὡς ἀθέμιτον … ] that it is unlawful , … or ‘how unlawful it is:’ better the former, because in

Acts 19:2 — 2. ἐλάβ . πιστεύς .] The aorist should be faithfully rendered: not as E. V. ‘ Have ye received the Holy Ghost since ye believed ?’ but Did ye receive the Holy Ghost when ye became (not, when ye had become: cf. προσευξάμενοι εἶπαν ,

Acts 28:16 — with the prisoners sent from the provinces: so Plin. Epp. x. 65, “Vinctus mitti ad præfectos prætorii mei debet.” The prætorian camp was outside the Porta Viminalis, where it had been fixed and fortified by Sejanus: see Tacit. Ann. iv. 2. [It was incorporated in Aurelian’s walls, and now forms a square projection from their line.] ] ἐπετράπη τῷ Π . ] This permission probably resulted from the letters of Festus, expressing that no crime was laid to the charge of Paul; perhaps

Acts 28:3 — present day, and no where has the aboriginal forest been more completely cleared. We need not therefore be surprised that, with the disappearance of the woods, the noxious reptiles which infested them should also have disappeared.” pp. 111, 112. The reading ἐκ τ . θέρμ . has been an explanation of ἀπό , which here signifies from locally , not ‘ on account of .’ To suppose the converse (“the ἀπό was adopted by those who thought the sense was ‘ on account of the

Acts 5:17 — To suppose that the H. P. ‘rose up’ after a council held (Meyer) is far-fetched, and against the ἐπλήσθησαν ζήλου , which points to the kindling zeal of men first stirred up to action. ὁ ἀρχ .] Annas, ch. Acts 4:6 , and note on Luke 3:2 . οἱ σὺν αὐτῷ ] those who were with him (see ch. Acts 4:13 ; Acts 19:38 ; Act 22:9 ). Not the members of the Sanhedrim : but the friends and kindred (ch. Act 4:6 ) of the H. P .: see Acts 5:21 ; Kuinoel’s ‘qui a partibus ejus stabaut’

Acts 7:51 — 51 .] I do not think there is any occasion to suppose an interruption from the audience to have occasioned this outbreak of holy indignation. At each separate recital (Acts 7:9 ; Acts 7:25 ; Acts 7:35 ; Acts 7:39 ff.) he has dwelt, with continually increasing fervour, on the rebellions against and rejections of God by His people . He has now brought down the history to the establishment of the temple worship. From Solomon’s time

Romans 11:2 — 2 .] God did not cast off his people which he foreknew ( προέγνω as in reff.: ‘ which, in His own eternal decree before the world, He selected as the chosen nation, to be His own, the depositary of His law, the vehicle of the theocracy, from its

Romans 2:7-8 — endurance in good works seek for glory and honour and immortality (will He render) eternal life: but to those who are (men) of self-seeking, and disobey the truth, but obey iniquity (shall accrue) anger and wrath , &c. The verb ἀποδώσει , Romans 2:6 , should have two accusatives, representing the two sides of the final retribution, ζωὴν αἰών . and ὀργήν , &c. But the second of these is changed to a nominative and connected with ἔσται understood, and made the first member of the following sentence,

Romans 5:15 — condemnation, and the free gift, of (see note below) many offences, to justification. So that I think the quantitative sense the better, and join πολλῷ μᾶλλον with ἐπερίσσευσεν , in the sense of much more abundant (rich in diffusion) was the gift , &c. (2) χάρις , not the grace working in men , here, but the grace which is in, and flows from, God . (3) ἐν χάριτι τῇ τοῦ …, not to be joined (Thol.) with ἡ δωρεά , as if it were ἡ ἐνχάρ . (which would be allowable), but with ἐπερίσς . The grace of our

Romans 7:13 — ungrammatically): there is no objection to this on the ground of ἁμαρτ . being anarthrous, as even Bp. Middleton himself reluctantly acknowledges; the objection lies in the context, as above), that (explains and runs parallel with the former ἵνα , as in 2 Corinthians 9:3 , where he adds to the 2nd ἵνα , καθὼς ἔλεγον ) by means of the commandment sin might become exceeding (above measure) sinful : i.e. that sin, which was before unknown as such, might, being vivified and brought into energy by (its

Romans 7:15 — the will , the standing with the bow drawn and the arrow aimed; but rather the inclination of the will, the taking up the bow and pointing at the mark, but without power to draw it: -we have θέλω in the sense of to wish , 1Co 7:7 ; 1 Corinthians 7:32 ; 1 Corinthians 14:5 ; 2Co 12:20 ), but what I hate (= οὐ θέλω , Romans 7:19 ; no distinction in intensity between θέλω and μισῶ ), that I do (no distinction here between πράσσω and ποιῶ , as apparently in John 3:20-21 , where see note: for they are

Romans 8:2 — 2. ] For (a reason why there is no condemnation) the law ( norma , method = influence, as in ἕτερον νόμον , ch. Romans 7:23 , used here perhaps for sharper contrast to the νόμος ἁμαρτ . below) of the Spirit of life (the Lord and Giver of life life

Romans 8:27 — 27. ] But (opposed to ἀλαλήτοις ‘though unutterable by us’) He who searcheth the hearts (God) knoweth what is the mind ( intent , or bent , as hidden in those sighs) of the Spirit. A difficulty presents itself in the rendering of the

Romans 8:38 — (well explained by De W. as the two principal possible states of man, and not as = ‘any thing dead or living,’ as Calvin and Koppe), nor angels, nor principalities (whether good or bad; ἀρχή is used of good, Colossians 1:16 ; Colossians 2:15 (see note); of bad ( 1Co 15:24 ?), Ephesians 6:12 ; here, as Ephesians 1:21 , generally . ἄγγελοι , absolutely, seems never to be used of bad angels: if it here means good angels, there is no objection, as Stuart alleges, to the rhetorical supposition

1 Corinthians 1:27-28 — 27, 28 .] τὰ μωρά , neut. for more generalization, but = τοὺς μωρούς . This is shewn by τοὺς σοφούς following, in that case it being necessary to use the masculine. τοῦ κόσμ ., of (belonging to) the world : not in the eyes of the world , as Theodoret,