Bible Commentaries

1 Corinthians 10:13 — might trust to God’s loving care, that no temptation should ever befall them which should surpass their power to resist. This latter seems to me beyond doubt the correct view. For (1) in the parallel which they bring for the former sense, Hebrews 12:4 , οὔ πω is distinctly expressed, and would have been here also, had it been intended. Besides, in that case, οὔ πω , as having the primary emphasis, would have been prefixed , as in Hebrews 12:4 ; οὔπω πειρασμὸς ὑμᾶς εἴληφεν … Then again (2) this

1 Corinthians 12:31 — that all gifts have their value: and that all are set in the church by God: some however are more valuable than others ) do ye aim at the greater gifts ( μείζ . is explained ch. 1Co 14:5 ). This exhortation is not inconsistent with 1 Corinthians 12:11 ; but, as we look for the divine blessing on tillage and careful culture, so we may look for the aid of the Spirit on carefully cultivated powers of the understanding and speech; and we may notice that the greater gifts, those of προφητεία and διδασκαλία

1 Corinthians 8:5 — on εἰσίν , on which the hypothesis turns ), whether in heaven, whether upon earth, as (we know that) there are (viz. as being spoken of, Deuteronomy 10:17 , ὁ γὰρ κύριος ὁ θεὸς ὑμῶν , οὗτος θεὸς τῶν θεῶν καὶ κύριος τῶν κυρίων , see also Psa 135:2-3 ) gods many, and lords many (the ὥσπερ brings in an acknowledged fact, on which the possibility of the hypothesis rests ‘ Even if some of the many gods and many lords whom we know to exist, be actually identical with the heathen idols …’

1 Corinthians 9:9 — Moses it is written, Thou shalt not (on the fut. with an imperative meaning, ‘Thou shalt not,’ i.e. ‘This I expect of thee, that thou wilt not,’ common to all civilized languages, see Winer, edn. 6, § 43. 5. c; Kühner, § 446. 2) muzzle (the reading φιμώσεις probably came in from the similar place, 1 Timothy 5:18 , and LXX. The verb κημόω occurs, with its substantive κημός , in Xen. de re equestri, 1 Corinthians 9:3 , ἀεὶ ὅποι ἂν ἀχαλίνωτον ἄγῃ , κημοῦν δεῖ · ὁ γὰρ κημὸς ἀναπνεῖν

2 Corinthians 6:8 — preposition, once adopted, is kept for the sake of parallelism, though with various shades of meaning. I would understand it in διὰ δοξ ., &c., as in διὰ πολλῶν δακρύων , as pointing out the medium through which . Thus understood, these two pairs in 2Co 6:8 will form an easy transition from instrumental, through medial, to the passive characteristics which follow. ὡς πλάνοι ] From speaking of repute , he passes to the character of the repute. In all these capacities and under all these representations

Galatians 3:23 — 23 .] But ( δέ carries us on to a further account of the rationale and office of the law. “When the noun, to which the particle is attached, is preceded by a preposition, and perhaps the article as well, δέ may stand the third or fourth word in

Ephesians 3:11 — word like ἐπετέλεσεν . Further, we should thus rather expect the perfect; whereas the aorist seems to refer back the act spoken of to the origination of the design. Both senses of ποιέω are abundantly justified: see, for our sense, Mark 15:1 ; Isaiah 29:15 : for the other, ch. Ephesians 2:3 ; Matthew 21:31 ; Joh 6:38 ; 1Th 5:24 al.) in Jesus our Lord the Christ (or, ‘ in the Christ , (namely) Jesus our Lord .’ The former is official, the latter personal. It was in his Christ that He

Ephesians 6:2 — 2 .] Honour thy father and thy mother, for such is (‘ seeing it is ,’ as Ellic., is rather too strong for ἥτις , throwing the motive to obedience too much on the fact of the promise accompanying it. Whereas the obedience rests on the fact

1 Thessalonians 2:15 — thus arranged to give prominence to τὸν κύρ . , and thus enhance the enormity of the deed: it should be rendered who killed Jesus the Lord , τὸν κύρ . being in a position of emphasis. κ . τοὺς προφήτας ] belongs to ἀποκτεινάντων (see Matthew 23:31-37 ; Act 7:52 ), not to ἐκδιωξ . as De W. His objection, that all the prophets were not killed, is irrelevant: neither were they all persecuted. The ἰδίους of rec. appears to have been an early insertion: Tert. ascribes it to Marcion. ἐκδιωξ

2 Timothy 2:4 — ii. 11, ‘qui contrahendis negotiis implicantur’) in the businesses of life (cf. Plato, Rep. vi. p. 500, οὐδὲ γάρ που … σχολὴ τῷ γε ὡς ἀληθῶς πρὸς τοῖς οὖσι τὴν διάνοιαν ἔχοντι κάτω βλέπειν εἰς ἀνθρώπων πραγματείας : Arrian, Epict. iii. 22 (Wetst.), ὡς ἐν παρατάξει , μήποτ ʼ ἀπερίσπαστον εἶναι δεῖ , ὅλον πρὸς τῇ διακονίᾳ τοῦ θεοῦ … οὐ προσδεδεμένον καθήκουσιν ἰδιωτικοῖς , οὐδ ʼ ἐμπεπλεγμένον σχέσεσιν : Ambros. de Offic. i. 36 (184), vol. iii. p. 49, ‘si is, qui imperatori militat,

Hebrews 1:13 — 13 .] But (the contrast is again taken up from Hebrews 1:8 . δέ is often found after the second word of a sentence and even later, when a preposition begins it: so κατὰ πόλεις δέ , Herod. viii. 68. 2: ἐν τοῖς πρῶτοι δέ Ἀθηναῖοι , Thuc. i. 6:.… οὐχ ὑπὸ ἐραστοῦ δὲ κ . τ . λ ., Plato, Phædr. 227 D: ξὺν τύχῃ δὲ πρόσφερε , Soph. Philoct. 764: πρὸς κακῶν δ ʼ ἀνδρῶν μαθών , ib. 959: ἐν νυκτὶ δυσκύμαντα δ ʼ ὠρώρει κακά , Æsch Agam. 653. See also other cases

Hebrews 10:12 — 12 .] but He (‘this (man),’ or, (priest): but such rendering should be avoided if possible, as should all renderings which import a new generic idea into the text, as always causing confusion: cf. for a notable example, 1Co 2:11 end in E.

Hebrews 11:12 — 12 .] Wonderful result of this faith of Abraham and Sarah . Wherefore also ( διὸ καί , which occurs again ch. Hebrews 13:12 , is frequent in St. Luke and St. Paul, see reff.) from one sprung there (the reading is doubtful, but ἐγεν . ἀπό seems to suit

Hebrews 11:8 — 8 .] ABRAHAM’S example . By faith Abraham, being called (viz. by God, Genesis 12:1 ff. With the art. (see var. read.), ὁ καλούμενος Ἀβραάμ can hardly mean any thing but ‘he that was called, named, Abraham.’ And the sense thus would be very good, whatever Bleek and Delitzsch have said against it, when we take into account

James 4:11 — expression of αὐτοῦ in this second case brings out more strongly the community under the νόμος , which such an one violates), speaketh against the law (of Christian life: the old moral law glorified and amplified by Christ: the νόμος βασιλικός , ch. James 2:8 ; νόμος τῆς ἐλευθερίας , Jam 1:25 ), and judgeth the law (viz. by setting himself up over that law, as pronouncing upon its observance or non-observance by another. This is far better, than with Grot., al., “Doctrinam evangelicam homo talis

1 Peter 1:5 — Steinmeyer, al., “ in ,” as in a φρουρά or fortress) the power of God by (the δύναμις θεοῦ was the efficient cause: now we come to the effective means) faith (“The causes of our preservation are two: 1. Supreme, the power of God; 2. Subordinate, faith.… Our faith lays hold upon this power, and this power strengthens faith, and so we are preserved.” Leighton) unto (the end and limit of the φρουρεῖσθαι : cf. the very similar expression, in ref. Gal., ἐφρουρούμεθα συγκλειόμενοι

2 Peter 1:5 — “ for what reason? ” so αὐτό , or τοῦτο , or the strengthened demonstrative produced by the juxtaposition of both, has come to mean, “ wherefore ,” “ for this reason .” See Winer in reff.: and cf. Xen. Anab. i. 9. 21, αὐτὸ τοῦτο οὗπερ αὐτὸς ἕνεκα φίλων ᾤετο δεῖσθαι , … καὶ αὐτὸς ἐπειρᾶτο συνεργὸς τοῖς φίλοις κράτιστος εἶναι , ‘for the very reason, for which he thought that he himself wanted friends.… he also tried to be’ &c.: and Plato, Protag. p. 310

2 Peter 3:5 — 5 .] For (i. e. they speak thus, because) this (viz. this fact which follows) escapes them (passes unnoticed by them) of their own will (i. e. they shut their eyes to this fact. So we have θέλων in Od. γ . 272, of Paris and Helen, τὴν δ ʼ ἐθέλων ἐθέλουσαν ἀπήγαγεν ὅνδε δόμονδε ; l1. δ . 300, al. Some, among whom are Rosenmüller, Pott, Bretschneider, Huther, take τοῦτο to refer to the saying of 2 Peter 3:4 , and render θέλοντας ‘ meaning ,’

1 John 3:10 — 1 John 3:8 . Cf. John 8:44 , Acts 13:10 . Socinus remarks well, “Ex Apostoli verbis satis aperte colligi potest, quod inter filios Dei et filios diaboli nulli sint homines medii”): every one that doeth not righteousness (see ch. 1 John 2:29 ; the difference here being that δικαιος . having no art. is more general, whereas it was τὴν δικαιος . there in reference to the δίκαιος which was predicated of God. It is natural that, in a recapitulation, the language should be more general,

Revelation 8:13 — by three woes . And I saw and heard (the construction is zeugmatic) an ( ἑνός indefinite, as in reff.: see Winer, edn. 6, § 18. 9. Or it may carry meaning a single or solitary eagle, as might also be the case in one of the reff., ch. Revelation 18:21 , see there) eagle (hardly to be identified with the eagles of Matthew 24:28 ; for 1) that saying is more proverbial than prophetic: and 2) any application of that saying would be far more aptly reserved for our ch. Revelation 19:17 . Nor again is