Bible Commentaries

Matthew 2:6 — 6. καὶ σύ ] This is a free paraphrase of the prophecy in Micah 5:2 . It must be remembered that though the words are the answer of the Sanhedrim to Herod, and not a citation of the prophet by the Evangelist, yet they are adopted by the latter as correct. Lightfoot renders the Hebrew, ‘parvum est ut sis inter

Matthew 26:47-56 — 47 56. ] BETRAYAL AND APPREHENSION OF JESUS. Mark 14:43-52 .Luke 22:47-53; 3 John 1:2-113 John 1:2-11; 3 John 1:2-11 . Mark’s account has evidently been derived from the same source originally as Matthew’s, but both had gained some important additions before they were finally committed to writing.

Matthew 3:9 — 9. μὴ δόξητε λ . ] Not pleonastic: but, Do not fancy you may say, &c. In Justin Martyr’s dialogue with Trypho the Jew, § 140, p. 230, we read: εἰσὶ δὲ λάκκοι συντετριμμένοι καὶ ὕδωρ μὴ συνέχοντες , οὓς ὤρυξαν ὑμῖν οἱ διδάσκαλοι ὑμῶν αὐτῶν … καὶ πρὸς τούτοις ἑαυτοὺς καὶ ὑμᾶς βουκολοῦσιν , ὑπολαμβάνοντες ὅτι πάντως τοῖς ἀπὸ τῆς σπορᾶς τῆς κατὰ σάρκα τοῦ Ἀβραὰμ οὖσι , κἂν ἁμαρτωλοὶ

John 21:23 — 23. ] τοὺς ἀδελφούς is an expression of later date than any usually occurring in the Gospels. It is however frequent in the Acts. see reff. ἐξῆλθ . εἰς (see reff.) is more in the manner of the other Gospels. καὶ οὐκ εἶπ .… ] This καί is much

Acts 2:14-36 — testimony to the great works of God, as Peter here delivers it, should never be wanting in preaching to those whose hearts are not yet penetrated by the Word of Truth.” Olshausen, in loc. The discourse divides itself into two parts: 1. ( Act 2:14-21 ) ‘ This which you hear is not the effect of drunkenness, but is the promised outpouring of the Spirit on all flesh ,’ 2. ( Act 2:22-36 ) ‘ which Spirit has been shed forth by Jesus, whom you crucified, but whom God hath exalted

Romans 5:2 — 2. ] Through whom we have also (so διὸ [ καί ], ch. Romans 1:24 ; Romans 4:22 , where καί , if read, serves to shew the coherence and likelihood of that which is asserted, answering almost to our ‘as might be expected’) had our access (the

Romans 8:3 — 3. ] For (explanation of Romans 8:2 , shewing the method of this liberation) that which was not in the power of the law (the construction is a nominativus pendens, as in ref. Heb., in apposition with the following sentence, ὁ θεὸς κ . τ . λ .: so Rückert, Meyer, Fritz., De W., Tholuck:

1 Corinthians 5:9 — 9. ] I wrote to you in my letter (not this present epistle , which τῇ ἐπιστολῇ might mean, see reff., for there is nothing in the preceding part of this Epistle which can by any possibility be so interpreted, certainly not either 1Co 5:2 or 1 Corinthians 5:6 , which are commonly alleged by those who thus explain it and ἐν τῇ ἐπιστολῇ would be a superfluous and irrelevant addition, if he meant the letter on which he was now engaged: but, a former epistle , which has not come down to

2 Corinthians 10:10 — 10. ] φησίν , taken by Winer (edn. 6, § 58. 9. b . [ β ]), De W., and Meyer, as impersonal heißt es , ‘ men say :’ but why should not the τις of 2 Corinthians 10:7 , and ὁ τοιοῦτος of 2 Corinthians 10:11 , be the subject? βαρεῖαι ] see in Wetst., definitions from the rhetoricians of βαρύτης in discourse. Among other illustrations of it, Aristides mentions ὅταν τι ἄτοπον ἑαυτῷ καταράσῃ · οἷον

2 Corinthians 4:15 — 15. ] Explanation of σὺν ὑμῖν as a ground of his trust: with reference also to ἡ δὲ ζωὴ ἐν ὑμῖν , 2 Corinthians 4:12 ; viz. that all, both the sufferings and victory of the ministers, are for the church: see the parallel expression, ch. 2 Corinthians 1:6-7 . For all things ( of which we have been speaking ; or perhaps hyperbolically, ALL THINGS,

2 Corinthians 5:17 — 17. ] So that (additional inference from what has gone before: hardly as Meyer, from 2Co 5:16 only : the death of 2 Corinthians 5:15 , as well as the new knowledge of 2 Corinthians 5:16 , going to make up the καινὴ κτίσις ) if any man is in Christ (far better than ‘whoever is in Christ.’ See note on Philippians 4:8 . ‘

2 Corinthians 8:23 — 23. ] General recommendation of the three . εἴτε ὑπ . Τίτου ] Whether concerning Titus (we may supply λέγω or γράφω , or as in E. V., ‘any enquire:’ or we need not supply any thing), he is my partner and (especially) my fellow-worker

Galatians 1:9 — 9 .] As we said before (referring, not to Gal 1:8 as most Commentators; for the word more naturally, as in 2 Corinthians 13:2 (so προείπαμεν , 1Th 4:6 ), relates to something said on a former occasion, and the plural seems here to bind it to εὐηγγελισάμεθα , but to what he had said during his presence with them: see a similar reference, ch. Galatians 5:3 ;

Ephesians 2:1-22 — 1 22 .] (See on ch. Ephesians 1:3 .) COURSE AND PROGRESS OF THE CHURCH THROUGH THE SON; consisting mainly in the receiving of believers in the new man Christ Jesus setting forth on one side the death and ruin in which they were; on the other, the way to

1 Thessalonians 2:20 — 20 .] γάρ sometimes serves to render a reason for a foregoing assertion, by asserting it even more strongly, q. d. ‘it must be so, for the fact is certain.’ So Soph. Philoct. 746, “ δεινόν γε τοὐπίσαγμα τοῦ νοσήματος .” “

Titus 3:10 — belongs to an αἵρεσις a self-chosen and divergent form of religious belief or practice. When St. Paul wrote 1 Cor., these forms had already begun to assume consistency and to threaten danger: see 1 Corinthians 11:19 . We meet with them also in Galatians 5:20 , both times as αἱρέσεις , divisions gathering round forms of individual self-will. But by this time, they had become so definite and established, as to have their acknowledged adherents, their αἱρετικοί . See also 2 Peter 2:1 . For a history of the

Philemon 1:7 — 7 .] If we read χάριν with the rec., it will be best interpreted by 2 Corinthians 1:15 , as a benefit , an outpouring of the divine χάρις not χάρ . ἔχειν in the sense of 1Ti 1:12 ; 2 Timothy 1:3 , ‘ to give thanks ’ for then it seems always to be followed by a dative. The γάρ gives a reason for the prayer

2 John 1:6 — even as ye heard from the beginning that ye should walk in it (the apodosis to αὕτη ἐστίν begins with καθώς : = “is this, even that which ye heard from the beginning, that ye should walk in it,” viz. in ἀγάπη . ἀπ ʼ ἀρχῆς , as above, 2 John 1:5 , and 1Jn 2:7 ).

Jude 1:13 — 13 .] wild waves of the sea, foaming up their own shames (cf. Isaiah 57:20 , in Heb. and E. V.: “The wicked are like the troubled sea, whose waters cast up mire and dirt,” which beyond doubt has been in the Writer’s mind. αἰσχύνας , plur., either, each his own αἰσχύνη , or all their own αἰσχύνας , disgraces,

Revelation 2:8-11 — Commentators have inferred that Polycarp must have been here addressed. Whether this were chronologically possible, must depend on the date which we assign to the writing of the Apocalypse. He was martyred in A.D. 168, 86 years after his conversion, Eus [26] H. E. iv. 15) write: These things saith the first and the last, who was (became) dead and revived (see ch. Revelation 1:17-18 , and for this sense of ζῇν , reff. The words here seem to point on to the promise in Rev 2:10-11 ): I know thy tribulation