Bible Commentaries

Matthew 12:46 — 46. ] In Mar 3:21 we are told that his relations went out to lay hold on Him, for they said, He is beside Himself: and that the reason of this was his continuous labour in teaching, which had not left time so much as to eat . There is nothing in this care for his

Luke 24:10 — 10. ] It seems as if the testimony of one of the disciples who went to Emmaus had been the ground of the whole former part perhaps of the whole of this chapter. We find consequently this account exactly agreeing with his report afterwards, Luke 24:23-24 . Joanna was the wife of Chuza, Herod’s steward, ch. Luke 8:2 . On Μαρία [ ἡ ] Ἰακώβου , and the questions connected with it, see Prolegg. to Vol. IV. ch. 2. § i. 4. It will be observed (see var. readd.) that the omission of the second

John 12:2 — 2. ἐποίησαν ] It is not said who . It was (Matt., Mark) in the house of Simon the leper . From Lazarus being there, and Martha serving, he may have been a near relative of theirs. See notes on Matt. Lazarus is mentioned throughout the incident, ns

John 13:7 — forth Himself as the Master, Peter as the disciple, not wholly cognizant of His will and purpose, and therefore more properly found in subjection to it. ὃ ἐγὼ ποιῶ , i.e. (1) this washing itself , as a lesson of humility and love, John 13:14 .) (2) Its symbolical meaning , John 13:9-10 . (3) The great Act of Love , the laying aside my glory, and becoming in the form of a servant, that the washing of the Holy Spirit may cleanse men. μετὰ ταῦτα ] (1) was known very soon, but (2) and (3) not

John 4:37 — 37. ] ὁ λόγ . ἐστιν [ ὁ ] ἀλ ., i.e. has place, applies = συμβέβηκεν in 2 Peter 2:22 . So Winer, Meyer (1), Stier, but contr. Lücke, De Wette, who question the propriety of the art. and take [ ὁ ] ἀληθινός for the predicate, and as = ἀληθής . John’s usage however is to join ὁ λόγ . ὁ ἀληθινός : see ch. John 15:1 . We

John 9:34 — 34. ] See on John 9:2 . ὅλος , altogether, deeply and entirely, as thy infirmity proved. “They forget that the two charges, one that he had never been born blind, and so was an impostor, the other, that he bore the mark of God’s anger in a blindness that reached

Acts 4:4 — 4. ] ἐγενήθη This form is unknown in good Greek: but common in Hellenistic, see Colossians 4:11 ; 1 Thessalonians 2:14 ; Winer, § 15. It appears to have been originally a Doric form: and is commonly, though this cannot always be pressed (1 Thessalonians 1:5-6 ; 1 Thessalonians 2:5 , and notes there), used where a passive sense is admissible, and an agent understood:

Romans 15:5-6 — with one accord shew forth His glory . In the title given to God, the ὑπομονή and παράκλησις just mentioned are taken up again: q. d. “The God who alone can give this patience and comfort.” The later form of the opt., δῴη , is also found 2 Timothy 1:16 ; 2 Timothy 1:18 ; Eph 1:17 al., in LXX Genesis 27:28 ; Gen 28:4 al. See Winer, edn. 6, § 14.1. g. κατὰ χρ . Ἰησοῦν , according to (the spirit and precepts of) Christ Jesus , see reff.

Romans 6:9 — sort of a life with Christ is meant, by what we know of the Resurrection-life of Christ himself. The only difficulty here is in οὐκ ἔτι κυριεύει , as implying that Death had dominion over Christ, which we know it had not : see John 10:17-18 ; John 2:19 ; Acts 2:24 . But this vanishes, when we remember that our Lord, by submitting to Death, virtually, and in the act of death, surrendered Himself into the power of Death. Death could not hold Him, and had no power over Him further than by his own

1 Corinthians 11:2 — 2. ] δέ , implying a distinction from the spirit of the last passage, which was one of blame , and exhortation to imitate him. He praises them for the degree in which they did this already, and expresses it by the slighter word μέμνησθε . πάντα ,

1 Corinthians 4:12 — 12 .] As testimonies to Paul’s working with his own hands, see Acts 18:3 ; Acts 20:34 ; ch. 1 Corinthians 9:6 ; 1 Thessalonians 2:9 ; 2 Thessalonians 3:8 . That the other Apostles did the same, need not necessarily be inferred from this passage,

1 Corinthians 9:3 — in John 1:19 ; John 17:3 , and stands here in the emphatic place before the verb; referring to what went before. With 1 Corinthians 9:4 a new course of questions begins, which furnish no ἀπολογία . τοῖς ἐμὲ ἀνακρ . ] For the dat. see Acts 19:33 ; 2 Corinthians 12:19 : to those, who call me in question : ἐμέ , emphatic, as Chrys. says, of 1 Corinthians 9:2 , κἂν βούληταί τις … μαθεῖν ποθεν ὅτι ἀπόστολός εἰμι , ὑμᾶς προβάλλομαι , p. 181.

2 Corinthians 11:18 — 18. ] Since many (viz. the false teachers, but not only they: ‘since it is a common habit,’ for he is here speaking as εἷς τῶν ἀφρόνων , see Job 2:10 ) boast according to the flesh (not = ἐν σαρκί , as Chrys., al., but ‘in a spirit of fleshly regard,’ ‘having regard to their extraction, achievements, &c.’ as below 2 Corinthians 11:22 ff.), I also will boast (scil. κατὰ

2 Corinthians 4:7 — 7. ] τὸν θης . τοῦτ ., viz. ‘ the light of the knowledge of the glory of God , 2 Corinthians 4:6 . ἐπειδὴ γὰρ πολλὰ καὶ μεγάλα εἶπε περὶ τῆς ἀποῤῥήτου δόξης · ἵνα μή τις λέγῃ Καὶ πῶς τοσαύτης δόξης ἀπολαύοντες μένομεν ἐν θνητῷ σώματι ; φησὶν ὅτι τοῦτο μὲν οὖν αὐτὸ μάλιστά ἐστι τὸ θαυμαστόν , καὶ δεῖγμα μέγιστον τῆς τοῦ θεοῦ δυνάμεως

Hebrews 1:1-14 — ΠΡΟΣ ΕΒΡΑΙΟΥΣ Heb 1:1 to Hebrews 2:18 .] AFTER MANIFOLD REVELATIONS IN FORMER TIMES, GOD HAS NOW REVEALED HIMSELF TO US IN HIS SON ( Heb 1:1-4 ), WHO IS GREATER THAN THE ANGELS, THE DISPENSERS OF THE LAW (Hebrews 1:4-14 ; inference, Heb 2:1-4 ), THOUGH FOR A TIME HE WAS MADE LOWER THAN

Hebrews 2:1-18 — ΠΡΟΣ ΕΒΡΑΙΟΥΣ Heb 1:1 to Hebrews 2:18 .] AFTER MANIFOLD REVELATIONS IN FORMER TIMES, GOD HAS NOW REVEALED HIMSELF TO US IN HIS SON ( Heb 1:1-4 ), WHO IS GREATER THAN THE ANGELS, THE DISPENSERS OF THE LAW (Hebrews 1:4-14 ; inference, Heb 2:1-4 ), THOUGH FOR A TIME HE WAS MADE LOWER THAN

1 Peter 5:10 — who called you (which was the first proof of His grace towards you) unto (with a view to; ‘consolationis argumentum:’ He who has begun grace with a view to glory, will not cut off grace till it be perfected in glory. Cf. 1 Thessalonians 2:12 ; 2Th 2:14 ) His eternal glory in Christ Jesus ( ἐν χρ . Ἰησ . belongs to καλέσας , which has since been defined by ὑμᾶς εἰς τ . αἰ . αὐ . δόξ . Christ Jesus is the element in which that calling took place. The words cannot, as Calov., al.,

1 Peter 5:9 — 9 .] whom resist (see ref. James) firm in the faith (dat. of reference, as σχήματι εὑρεθεὶς ὡς ἄνθρωπος Philippians 2:8 , τέκνα φύσει ὀργῆς Ephesians 2:3 , &c.), knowing ( being aware : it is an encouragement against their giving way under Satan’s attacks, to remember that they do not stand alone against him; that others are, as Gerhard expresses it, not only

2 Peter 1:3 — “assuming that,” “seeing that;” cf. Plato, Alcib. i. p. 10, οὐκοῦν ὡς διανοουμένου σου ταῦτα ἐρωτῶ , ἀφίημί σε διανοεῖσθαι : Xen. Cyr. iii. 1. 9, ἀλλ ʼ ἐρώτα , ἔφη , ὦ Κῦρε , ὅτι βούλει , ὡς τἀληθῆ ἐροῦντος . See Matthiæ, § 568. 2. Winer, § 65. 9. The latter explains the usage thus, “ ὡς with a participle in the gen. absolute construction, gives to the idea of the verb a subjective character, of assumption, or intention”) His divine ( θεῖος , a word peculiar in

Revelation 2:26 — 26 .] And (the announcement of reward to the conqueror now first precedes the proclamation to hear what the Spirit saith to the churches: and is joined, here alone , by καί (to the preceding portion of the Epistle; being indeed more closely connected