Bible Commentaries

Matthew 14:1 — 1. ] This Herod was Herod ANTIPAS, son of Herod the Great, ἐκ Μαλθάκης τῆς Σαμαρείτιδος , and own brother of Archelaus (Jos. B. J. i. 28. 4). The portion of the kingdom allotted to him by the second will of his father (in the first he was left as king) was the tetrarchy of Galilee and Peræa (Jos. Antt. xvii. 8. 1). He married the daughter of the Arabian king Aretas; but having during

Matthew 17:1 — 1. ] μεθ ʼ ἡμέρας ἕξ = μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμ . ὀκτώ Luke 9:28 . The one computation is inclusive, the other not; or perhaps, from the ὡσεί being inserted, the one is accurate, the other roughly stated. The time of the transfiguration was probably night , for the following reasons. (1) Luke informs us that the

Matthew 22:18-22 — 18 22. ] Our Lord not only detects their plot, but answers their question; and in answering it, teaches them each a deep lesson. The νόμισμα κήνσου was a denarius. It was a saying of the Rabbis, quoted by Lightfoot and Wetstein, that ‘wherever any

Matthew 25:26-27 — 26, 27. ] Luke prefixes ἐκ τοῦ στόματός σου κρινῶ σε , viz. ‘because, knowing the relation between us, that of absolute power on my part over thee, if thou hadst really thought me such an hard master, ἔδει σε κ . τ . λ ., in order to avoid utter

Luke 11:21 — 21. ] This parabolic sentence is in close connexion with many prophetic sayings, Isa 40:10 mar [85] ; Isaiah 53:12 , and most pointedly Isaiah 49:24-25 . It will be remembered that the Baptist called the Lord by this name, ὁ ἰσχυρότερος placing after

John 1:13 — ranging the clauses as co-ordinate and parallel, but οὐδὲ … οὐδέ , which rise in climax from one clause to another, ‘ not ἐξ αἱμάτων , nor yet ἐκ θελ . σαρκ . nor yet ἐκ θελ . ἀνδ ., but ἐκ θεοῦ ’ (see examples of οὔτε , Matthew 12:32 ; of οὐδέ , Mat 6:26 ). Many interpreters have seen in θέλημα ἀνδρός the male, and in θέλημα σαρκός the female side of human concupiscence (so Augustine, Theophylact, &c.); or in the former the higher and more conscious, in the latter the lower and

John 1:49 — as well as concealment there, perhaps for purposes of prayer and meditation.” In fact it contains in it, ‘when thou wentest under the fig-tree, and while thou wert there.’ John 1:50 = ‘Thou art the Messiah:’ see Psalms 2:7 . ch. John 11:27 : Matthew 16:16 ; Luke 22:70 . Olshausen (ii. 77 ff.) maintains that ὁ υἱ . τ . θ . was not a Jewish appellation for the Messiah, on account of the Jews taking up stones to cast at Jesus when He so called Himself, ch. John

John 5:24 — 24. ] What follows, to Joh 5:30 incl., is an expansion of the two assertions in John 5:21-22 , the ζωοποιεῖν and the κρίνειν , intimately bound up as they are together. There is a parallelism in Joh 5:24-25 which should be noticed for the right understanding

John 6:38-40 — shall have life, so He receives all such; loses none of them; and will raise them all up (here, in the fullest and blessed sense ) at the last day. ( ἀπολέσω again is not ‘ destroy ,’ ‘ condemn ,’ but lose: see ch. John 12:25 ; John 17:12 . ἵνα μὴ ἐξ ἐμῆς αἰτίας ἀπόληταί τις , Euthym [92] ) Olshausen remarks, that “in ch. 4 we had only the inexhaustible refreshing of the soul by the water of life; but this discourse goes further; that not even death itself shall

Acts 1:12 — 12 .] In so careful a writer (see Luk 1:3 ) there must be some reason why this minute specification of distance should be here inserted, when no such appears in the Gospel. And I believe this will be found, by combining the hint dropped by Chrysostom,

Acts 12:21 — 21. ] The account in Josephus is remarkably illustrative of the sacred text: τρίτον δὲ ἔτος αὐτῷ βασιλεύοντι τῆς ὅλης Ἰουδαίας πεπλήρωτο , καὶ παρῆν εἰς πόλιν Καισάρειαν … συνετέλει δὲ ἐνταῦθα θεωρίας εἰς τὴν Καίσαρος τιμήν , ὑπὲρ τῆς ἐκείνου σωτηρίας

Acts 18:12 — 12. Γαλλίωνος ] His original name was Marcus Annæus Novatus: but, having been adopted into the family of the rhetorician Lucius Junius Gallio, he took the name of Junius Annæus Gallio. He was brother of Lucius Annæus Seneca, the philosopher, whose character

Acts 5:15 — 15. ] ὥστε now takes up afresh the main subject of Acts 5:12-13 , the glorification of the apostolic office, insomuch, that .… It is connected not only with ἐμεγάλυνεν αὐτ . ὁ λ . , but also with Acts 5:12 . κατὰ τὰς πλ . ] down the streets , i.e. in the line of the streets , see Winer, edn. 6, § 49,

Acts 7:2 — 2. ἄνδρ . ἀδ . κ . πατ . ] So Paul, ch. Acts 22:1 , before a mixed assembly of Jews. The ἄνδρ . ἀδ . would embrace all: the πατ . would be a title of respect to the members of the Sanhedrim, in this case , but hardly in ch. Acts 22:1

Romans 11:32 — 32. ] For (foundation of the last stated arrangement in the divine purposes) God shut up (not shut up together ; σύν , as in so many cases, implying, not cο -participation on the part of the subjects of the action, but the character of the action itself:

Romans 3:15 — the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us א -corr 1 ; B (cited as א 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as א 3a ) has corrected very largely throughout the book. Wherever in our digest a reading

Romans 6:5 — Death, shall be also in His resurrection . For (confirmatory) if we have become united with the likeness of His Death ( σύμφυτος = either (1) ‘ congenital ,’ as διὰ τὴν σύμφυτον δικαιοσύνην , spoken of Samuel, Jos. Antt. vi. 3. 3, or (2) ‘ cognate ,’ of like nature, or (3) ‘ arising simultaneously ,’ or (4) ‘ grown together ,’ or (5) ‘ planted with ,’ ‘consitus.’ The rendering of Syr., Vulg., Luth., E. V., ‘ planted

Romans 7:1 — 1. ] Connect with ch. Romans 6:14 , which is in fact the sentence immediately preceding. Reiche and Meyer connect with Romans 6:23 ; ‘The gift of God is eternal life in Jesus Christ our Lord: this you can only doubt by being ignorant,’ &c. Krehl believes ch. 7 to be the expansion of ‘Death is the wages of sin,’ and ch. 8, of ‘the free gift of God

1 Corinthians 1:30 — justifying work ἁγιασμός the positive, sanctification, the imparting to us of sanctifying grace”), and redemption (by satisfaction made for our sin, reff.: or perhaps deliverance , from all evil, and especially from eternal death, as Romans 8:23 ; but I prefer the other). The foregoing construction of the sentence is justified, (1) as regards ἀπὸ θεοῦ belonging to ἐγενήθη , and not to σοφία , by the position of ἡμῖν , which has been altered in rec. to connect σοφία with ἀπὸ θ ., (2) as regards

1 Corinthians 5:11 — therefore probably in the same reference, from the fact noticed by Meyer, that if a contrast had been intended between ἐν τῇ ἐπιστολῇ and νῦν , ἐν τῇ ἐπ . must have preceded ἔγραψα : and from the usage of νῦν δέ , of which Hartung, Partikellehre, ii. 25, gives examples, e.g. Plut. Protag. p. 347, νῦν δὲ σφόδρα γὰρ καὶ περὶ τῶν μεγίστων ψευδόμενος δοκεῖς ἀληθῆ λέγειν , διὰ ταῦτά σε ἐγὼ ψέγω , and Lycurg. Leocr. p. 138, ἐβουλόμην δ ʼ ἂν , ὦ ἄνδρες … νῦν δὲ … See also Hebrews 11:16 . Thus by the right