Bible Commentaries

Matthew 5:19 — this verse, if we consider it in connexion with the verse preceding, to which it is bound by the οὖν and the τούτων , and with the following, to which the γάρ unites it. Bearing this in mind, we see (1) that λύσῃ , on account of what follows in Mat 5:20 and after, must be taken in the higher sense, as referring to the spirit and not the letter: whosoever shall break (have broken), in the sense presently to be laid down. (2) That τῶν ἐντ . τούτ . τῶν ἐλ . refers to ἰῶτα ἓν ἢ μία κεραία above,

John 1:1-5 — and finite. ( γ ) Again this λόγος is undoubtedly in our prologue, personal: not an abstraction merely, nor a personification, not the speaking word of God, once manifested in the Prophets but afterwards fully declared in Christ, as Luthardt (i. 280 ff.), comparing our prologue with Hebrews 1:1 , but a PERSON: for ὁ λόγος ἦν πρὸς τὸν θεόν , and ὁ λόγος σὰρξ ἐγένετο : also θεὸς ἦν ὁ λόγος , not θεοῦ ἦν , which certainly would be said of none but a PERSON. ( δ ) Moreover, the λόγος is identical

Romans 4:1-5 — edn.), retained the rec. text. Being now however convinced that we are bound to follow the testimony of our best MSS., and to distrust such subjective considerations as unsafe, and generally able to be turned both ways, I have adopted the reading of [20] ( [21] ) [22] [23] [24] [25] &c., bracketing εὑρηκέναι as of doubtful authority, omitted as it is by B. [20] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris,

Galatians 3:16 — is not, as commonly supposed, the minor proposition of the syllegism, applying to Abraham’s case the general truth enounced in Galatians 3:15 ; for had it been so, (1) we should certainly find ὑπὸ θεοῦ contrasted with the ἀνθρώπου before, and (2) the parenthesis οὐ λέγει … χριστός would be a mere irrelevant digression. This minor proposition does not follow till Galatians 3:17 . What is now said, in a parenthetical and subsidiary manner, is this: The covenant was not merely nor principally

Galatians 3:20 — 20 .] “The explanations of this verse, so obscure from its brevity, are so numerous (Winer counted 250: Jowett mentions 430) that they require a bibliography of their own.” De Wette. I believe we shall best disentangle the sense as follows.

Philippians 3:15-16 — passage, we must remember (1) that the description of his own views and feelings which he holds up for their imitation ( συμμιμηταί μου γίν .) began with having no confidence in the flesh, Philippians 3:4 , and has continued to Philippians 3:14 . Also (2) that the description commencing with ὅσοι οὖν τέλειοι , is taken up again from Philippians 3:3 , ἡμεῖς γάρ ἐσμεν ἡ περιτομή , οἱ πνεύματι θεοῦ λατρεύοντες , κ . καυχώμενοι ἐν χ . Ἰησοῦ , κ . οὐκ ἐν σαρκὶ πεποιθότες . These two considerations will

1 Timothy 6:10 — but is the root whence all (manner of evils may and as matter of fact do arise. So that De W.’s objections to the sentiment have no force: for neither does it follow (1) that the covetous man cannot possibly retain any virtuous disposition, nor (2) that there may not be other roots of evil besides covetousness: neither of these matters being in the Apostle’s view. So Diogenes Laert. vit. Diogen. (vi. 50), τὴν φιλαργυρίαν εἶπε μητρόπολιν πάντων σῶν κακῶν : and Philo de judice 3, vol. ii.

2 Timothy 4:8 — 8 .] henceforth (perhaps this adverb expresses λοιπόν better than any other. It appears to be used in later Greek, from Polybius downwards, in this sense of ‘proinde,’ ‘itaque:’ cf. Polyb. ii. 68. 9; iv. 32. 5; x. 45. 2) there is laid up (reff.) for me the (not ‘ a ,’ as E. V.) crown (reff., and cf. Php 3:14 ) of righteousness (i.e. the bestowal of which is conditional on the substantiation and recognition of righteousness q. d. ‘a

Titus 1:10 — ἀντιλέγοντας of Tit 1:9 ) there are many [ and ] insubordinate ( Tit 1:6 above. The joining πολύς with another adjective by καί is a common idiom. So Herod. viii. 61, πολλά τε καὶ κακὰ ἔλεγε : Aristoph. Lys. 1159, πολλῶν κἀγαθῶν : Plato, Rep. x. p. 325, πολλά τε καὶ ἀνόσια εἰργασμένος : Xen. Mem. ii. 9. 6, συνειδὼς αὑτῷ πολλὰ καὶ πονηρά . Matthiæ, § 444) vain talkers (see 1 Timothy 1:6 , and ch. Tit 3:9 ) and deceivers (see Gal 6:3 deceivers of men’s minds), chiefly (not only there were

Hebrews 11:10 — Ἱερουσαλήμ , thus contrasted with the frail and moveable tents in which the patriarchs dwelt. Delitzsch shews that the idea was an Old Testament one; and no other interpretation will suit the language here used. The πόλις θεοῦ ζῶντος of ch. Hebrews 12:22 , and the μέλλουσα πόλις of ch. Hebrews 13:14 , must be here meant also. Of the earthly Jerusalem indeed it is said, ref. Ps., οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις : but it is impossible that the earthly Jerusalem can be meant here. The lives

Hebrews 6:4 — would convey to the mere English reader the idea that all this took place at one and the same time, viz. baptism, whereas the participles clearly indicate progressive steps of the spiritual life. These remarks do not apply to cases like that of Acts 19:2 f., but only to those where an aorist participle indicates priority to some present action) once (for all: indicating that the process needs not, or admits not, repetition: cf. reff. ἅπαξ occurs eight times in our Epistle, which is oftener than in

Hebrews 9:13-14 — offering on the day of atonement, Leviticus 16:0 s ταύρων this time, both as more precise, males alone being offered, and as forming an alliteration with τράγων ) and ashes of an heifer (see the whole ordinance, full of significance, in Numbers 19:1-22 . σποδός has no art. because the ashes were to be laid up, and a portion used as wanted) sprinkling (= ῥαντιζομένη ἐπί . ῥαντίζειν is a Hellenistic form: ῥαίνειν is the pure Greek, and also the commoner form in the LXX (14 times: the other 3 only.

Hebrews 9:22 — 22 .] and almost ( one may say that ) (the σχεδόν belongs, not to the πάντα , nor to the ἐν αἵματι (Bengel, Böhme), nor to the καθαρίζεται (as Chrys., Œc., Thl., διὰ τί τὸ σχεδὸν προσέθηκε ; διότι ἐκεῖνα οὐκ ἦν καθαρισμὸς τέλειος ), but to the whole

1 Peter 2:22 — 22 .] Further expansion of this example of Christ , making it plain that He ἀγαθοποιῶν καὶ πάσχων ὑπέμεινεν : who never did (the aor. gives the force, as distinguished from the imperf. ἐποίει , of “never in a single instance”) sin (the

1 John 2:21 — 21 .] I did not write to you (see on ἔγραψα above, 1 John 2:13-14 . It may refer either to what has immediately preceded, or to the whole Epistle: here probably to the immediately preceding) because ye know not the truth, but because ye know it, and

1 John 3:2 — 2 .] Beloved, now are we children of God (the world recognizes us not: but our sonship is real: none the less real, that we ourselves know not our future condition in all its manifestation. So that the next member of the sentence is introduced not with

Revelation 17:1-18 — the prophets, and has one principal meaning and application, viz. to God’s church and people that had forsaken Him and attached herself to others. In eighteen places out of twenty-one where the figure occurs, such is its import; viz. in Isaiah 1:21 ; Jeremiah 2:20 ; Jeremiah 3:1 ; Jeremiah 3:6 ; Jeremiah 3:8 ; Ezekiel 16:15-16 ; Ezekiel 16:28 ; Ezekiel 16:31 ; Ezekiel 16:35 ; Ezekiel 16:41 ; Ezekiel 23:5 ; Ezekiel 23:19 ; Ezekiel 23:44 ; Hosea 2:5 ; Hosea 3:3 ; Hosea 4:15 ( Mic 1:7 ). In three

Revelation 19:1-20 — the prophets, and has one principal meaning and application, viz. to God’s church and people that had forsaken Him and attached herself to others. In eighteen places out of twenty-one where the figure occurs, such is its import; viz. in Isaiah 1:21 ; Jeremiah 2:20 ; Jeremiah 3:1 ; Jeremiah 3:6 ; Jeremiah 3:8 ; Ezekiel 16:15-16 ; Ezekiel 16:28 ; Ezekiel 16:31 ; Ezekiel 16:35 ; Ezekiel 16:41 ; Ezekiel 23:5 ; Ezekiel 23:19 ; Ezekiel 23:44 ; Hosea 2:5 ; Hosea 3:3 ; Hosea 4:15 ( Mic 1:7 ). In three

Revelation 3:1-6 — their spiritual life altogether: but with τὰ λοιπά this can hardly stand. We must therefore take the other view, “strengthen those thy remaining few graces, which in thy spiritual deadly slumber are not yet quite extinct.” And so Andr [52] and Areth [53] in Catena (I transcribe the whole, by which it appears that μέλη has been carelessly taken to mean personal members: see under the other view above), τὸν ὕπνον τῆς ῥᾳθυμίας ἀποτιναξάμενος , καὶ τὰ μέλη σου τὰ ἀποθνήσκειν τελέως μέλλοντα

Revelation 4:5 — is quite beside the mark in confidently (as usual) confining the interpretation of the lamps of fire to the consuming power of the Spirit in judgment. The fact of the parallel ch. Rev 5:6 speaking of ἑπτὰ ὀφθαλμοί , and such texts as ch. Revelation 21:23 ; Psalms 119:105 , should have kept him from this mistake. The whole of this glorious vision is of a composite and twofold nature: comfort is mingled with terror, the fire of love with the fire of judgment): and before the throne as it were a sea