Bible Commentaries

Matthew 12:8 — 8. ] On the important verse preceding this in Mark 2:27 , see note there. The sense of it must here be supplied to complete the inference. Since the Sabbath was an ordinance instituted for the use and benefit of man, the Son of Man, who has taken upon Him full and complete Manhood, the great representative

John 2:6 — 6. ] These vessels were for the washings usual at feasts: see Mark 7:4 . There could be no collusion or imposture here, as they were water-vessels , and could have no remnants of wine in them (see also Joh 2:10 ). And the large quantity which they held could not have been brought in unobserved. The μετρητής is probably = the Jewish נַּח (which, Jos. Antt. viii. 2. 9, held 72 ξέσται = the Attic μετρητής = 8 gallons 7·4 pints), and stands for it in the LXX,

John 3:18 — (which is John’s usual phrase) the remarks above on Joh 3:15 apply with little distinction; εἰς giving more the direction of the belief towards , and its resting upon , ἐν its abiding in , Jesus as the Saviour. οὐ κρίνεται ] See ch. John 5:24 , where the same assertion is made more fully; and note there. ἤδη κέκριται , implying, by no positive act of judgment of mine , but by the very nature of things themselves. God has provided a remedy for the deadly bite of sin; this remedy the

John 8:19 — 19. ] Augustine (in Joan. Tract. xxxvii. 2, vol. iii. pt. ii.) and others imagine that the Jews thought of a human father , in thus speaking. But surely before this, as Stier remarks (iv. 370, edn. 2), the Jews must have become accustomed to ὁ πατήρ μου too well to mistake its meaning. It is rather a question asked in mere scorn, by persons who know, but will not recognize, the meaning of a word uttered by another. εἰ ἐμὲ ᾔδειτε ] See ch. John 14:9 ff. and note.

Acts 10:1 — 1. Καισαρείᾳ ] As this town bears an important part in early Christian history, it will be well to give here a full account of it. CÆSAREA (Palestinæ, Καισάρεια τῆς Παλαιστίνης , called παράλιος , Jos. B. J. iii. 9. 1; vii. 2. 2; Antt. xiii. 11. 2, or ἡ ἐπὶ θαλάττῃ K., Jos. B. J. vii. 1. 3; 2. 1, or Stratonis (see below), distinguished from Cæsarea. Philippi, see note Mat 16:13 ) is between Joppa and Dora, 68 Rom. miles from Jerusalem according to the Jerus. Itinerary, 75

Acts 16:25 — 25. προσευχ . ὕμν . ] Not as E. V., ‘ prayed and sang praises ,’ but, praying, sang praises , or in their prayers, were singing praises . The distinction of modern times between prayer and praise, arising from our attention being

Acts 26:16 — be revealed.’ So true it was that this ἔκτρωμα among the Apostles, became, by divine grace, more than they all ( 1Co 15:8-10 ). The expression ὑπηρέτην ὧν εἶδες may be compared with ὑπηρέται τοῦ λόγου , which Luke calls the αὐτόπται , Luke 1:2 . ὧν τε ὀφθήσομαί σοι ] (1) ὀφθ . must be passive , not (as Bornemann, Winer (not in edn. 6, § 39. 3, remark 1), Wahl, al.) causative (‘videre faciam’), but as E. V., I will appear unto thee . (2) the gen. is exactly paralleled (Meyer)

Acts 9:25 — 25 .] The reading in the text, λαβ . οἱ μαθηταὶ αὐτοῦ , is ambiguous, Chrys. (see in var. readd.), al. take it as if Saul had disciples of his own who did this. The only escape from this inference is by supposing an unusual government of a gen. by

Romans 16:6 — possibly Rufus: see below). De Wette remarks, that, notwithstanding the manuscript authority, εἰς ἡμᾶς is perhaps the more likely reading, (1) because the Apostle would hardly mention a service done to themselves as a ground of salutation from him, and (2) because κοπιᾷν without being expressly followed by λόγῳ (1 Timothy 5:17 ; see Philippians 2:16 ; Col 1:29 ), said of women , most likely implies acts of kindness peculiar to the sex.

Romans 8:22 — 22. ] For we know (said of an acknowledged and patent fact, see ch. Romans 2:2 ; Romans 3:19 ; Rom 7:14 ) that the whole creation groans together and travails together (not, groans and travails with us or with mankind , which would render the οὐ μόνον

1 Corinthians 3:2 — 2. ] See the same figure in Hebrews 5:12 . So also Philo de Agricult. § 2, vol. i. p. 301, ἐπεὶ δὲ νηπίοις μέν ἐστι γάλα τροφή , τελείοις δὲ τὰ ἐκ πυρῶν πέμματα , καὶ ψυχῆς γαλακτώδεις μὲν ἂν εἰεν τροφαὶ κατὰ τὴν παιδικὴν ἡλικίαν … τέλειαι δὲ καὶ ἀνδράσιν

2 Corinthians 2:2 — 2. ] γάρ , reason why I would not come to you in grief: because I should have to grieve those who formed my proper material for thankfulness and joy. ἐγώ has a peculiar emphasis: ‘If I cause you grief’.… implying, ‘there are who

2 Corinthians 2:9 — Paul’s writing to them having been accomplished by their obeying his order. For to this end I also wrote : the καί signifying that my former epistle, as well as my present exhortation, tended to this, viz. the testing your obedience . Meyer (Exodus 2:0 ) explains the καί as implying that other orders to the same effect were sent by word of mouth. He alludes beyond doubt to the former Epistle, ch. 5. Yet the ancient Commentators, Chrys., &c., and Erasm., Wolf, Bengel, al. (not Olsh., as De Wette

1 Thessalonians 2:1 — true.’ He makes use now of that knowledge to carry out the description of his preaching among them, with a view, by recapitulating these details, to confirm them, who were as yet but novices, in the faith. κενή ] It is evident from 1 Thessalonians 2:2 ff., that this does not here apply to the fruits , but to the character of his preaching: the result does not appear till 1 Thessalonians 2:13 . And within this limitation, we may observe that the verb is γέγονεν , not ἐγένετο ; to be understood

2 Thessalonians 2:3 — up the ellipsis: it supplies itself in the reader’s mind. Knatchbull connects ὅτι with ἐξαπατήσῃ , and supplies ἐνέστηκεν after it: but this is very harsh) unless there have come the apostasy first (of which he had told them when present, see 2 Thessalonians 2:5 ; and probably with a further reference still to our Lord’s prophecy in Matthew 24:10-12 . There is no need, with Chrys., Thdrt., Thl., Aug., to suppose ἀποστασία to mean Antichrist himself ( τί ἐστιν ἡ ὰποστασία ; αὐτὸν καλεῖ

Titus 1:4 — 4 .] to Titus (see Prolegg. § i.) my true (genuine, see on 1Ti 1:2 ) child according to (in respect of, or agreeably to, in conformity with the appointed spread and spiritually generative power of that faith) the common faith (common to us both and to all the people of God: hardly as Grot., ‘Judæis, qualis

Hebrews 11:17-31 — his faith was put. ἐνταῦθα οὐ τοὺς ἀνθρωπίνους μόνον ὑπερβῆναι ἐχρῆν λογισμούς , ἀλλὰ καὶ ἕτερόν τι πλέον ἐπιδείξασθαι · τὰ γὰρ τοῦ θεοῦ ἐδόκει τοῖς τοῦ θεοῦ μάχεσθαι , καὶ πίστις ἐμάχετο πίστει καὶ πρόσταγμα ἐπαγγελίᾳ κ . τ . λ . Chrys. Cf. Sir 44:20 ( καὶ ἐν πειρασμῷ εὑρέθη πιστός ): Wis 10:5 ( αὕτη … τὸν δίκαιον … ἐπὶ τέκνου σπλάγχνοις ἰσχυρὸν ἐφύλαξεν ): 1Ma 2:52 ; James 2:21 .

1 Peter 5:14 — where, as every where except here, φίλημα ἅγιον is the expression. For a full account of the custom, see Winer, Realw. art. Kuss ). Peace be to you all that are in Christ (the concluding blessing of St. Paul is usually χάρις , not εἰρήνη : cf. ( Rom 16:24 ) 1 Corinthians 16:23 ; 2 Corinthians 13:13 ; Galatians 6:18 ; Ephesians 6:24 (where however εἰρήνη τοῖς ἀδελφοῖς κ . τ . λ . precedes); Philippians 4:23 ; Col 4:18 ; 1 Thessalonians 5:28 ; 2 Thessalonians 3:18 ; 1Ti 6:21 ; 2 Timothy 4:22 ; Titus 3:15

1 John 2:16 — 16 .] Gives a reason for the assertion in 1 John 2:15 ; viz. the entire separation from one another of the world and God. In order to understand clearly the following, it is necessary to define strictly the things mentioned, and to lay down explicitly the apposition between πᾶν τὸ ἐν τῷ κ ., and the

Jude 1:5 — but χριστός , in which there is no such difficulty. The only account to be given seems, that the Person designated by the two names being the same, they became sometimes convertibly used in popular exhortation. On the fact see Exodus 14:19 ; Exodus 23:20 ; Exodus 23:23 ; Exodus 32:2 ; Isaiah 63:9 , where however note the remarkable rendering of the LXX), having saved the people (perhaps “ a people :” λαός is not one of those words of which we can say that they are constantly found