Bible Commentaries

Matthew 10:32 — 32. ὁμολ . ἐν ἐμοί ] A Hebraistic or rather perhaps Syriac mode of expression (De Wette) for, ‘shall make me the object of His acknowledgment among and before men.’ The context shews plainly that it is a practical consistent confession

Matthew 12:31-32 — 31, 32. ] διὰ τοῦτο , because this is the case: see last note. Notice again the λέγω ὑμῖν , used by our Lord when He makes some revelation of things hidden from the sons of men: see ch. Matthew 6:29 ; Matthew 18:10 ; Matthew 18:19 : and Mat 12:36 below.

Matthew 18:17 — 17. παρακούσῃ ] a stronger word than μὴ ἀκ ., implying something of obduracy . τῇ ἐκκλησίᾳ , by what follows, certainly not ‘the Jewish synagogue’ (for how could Mat 18:18-20 be said in any sense of it? ), but the congregation of Christians; i.e. in early times, such as in Acts 4:32 , the one congregation, in after times, that congregation of which thou and he are members. That it cannot mean the Church as represented

Matthew 5:6 — 6. ] See Psalms 107:9 ; Psalms 65:4 ; Psalms 22:26 ; Isaiah 41:17 . This hunger and thirst is the true sign of that new life on which those born of the Spirit (John 3:3 ; Joh 3:5 ) have entered; and it is after δικαιος ., i.e. perfect conformity to the holy will of God . This was His meat, John

Luke 1:1 — 1. ἐπειδήπερ ] This compound, of rare occurrence, is in keeping with the rhetorical style of the preface. See Hartung, Partikellehre, i. p. 342. Valcknaer quotes from Ulpian a similar exordium: ἐπειδήπερ περὶ τούτου πολλοὶ ἐπεχείρησαν ἀπολογήσασθαι . πολλοί ] Much depends on the meaning of this word, as guiding, or modifying, our opinion on the relation and sources of our Gospel histories.

Luke 5:17-26 — 17 26. ] HEALING OF A PARALYTIC. Matthew 9:2-8 . Mark 2:1-12 . This miracle is introduced by the indefinite words, καὶ ἐγ . ἐν μιᾷ τ . ἡμ .: see reff. In Mat 8:5 to Matthew 9:1 , a series of incidents are interposed. Our Lord there appears to have returned

Acts 2:42 — 42 .] τῇ διδαχῇ τῶν ἀποστ . , compare Matthew 28:20 . τῇ κοινωνίᾳ ] community: the living together as one family, and having things in common. It is no objection to this meaning, that the fact is repeated below, in Acts 2:45 ; for so is the κλάσις

Acts 8:30 — 30. ] ἆρά γε = Yea, but …; q. d. It is well, thou art well employed: but …? On the force of ἆρα , used “ubi responsio expectatur negans id de quo erat interrogatum,” see Hermann on Viger, p. 821. The γε strengthens the ἆρα , implying the passing over of all other considerations, and selecting this as the most important: see Hartung, Partikellehre, i. 376 f. It assumes, modestly, that he did not understand what he was reading. γινώσκ .

Romans 1:1 — 1. δοῦλος Ἰ . χ . ] so also Philippians 1:1 , and Titus 1:1 ( δοῦλος θεοῦ , ἀπόστ . δὲ χ . Ἰ .), but usually ἀπ . χ . Ἰ . (2 Cor. Eph. Colossians 1:2 Tim.): [ κλητὸς ] ἀπ . χ . Ἰ . (1 Cor.), simply ἀπόστολος (Gal.), δέσμιος χ . Ἰ . (Philem.), but in almost all these places the reading varies between χριστοῦ Ἰησοῦ and Ἰησοῦ χριστοῦ . The expression answers to the Hebr. עֶבֶד

Romans 11:21 — 21. ] for if God did not spare the natural branches (the branches which grew according to natural development, and were not engrafted), (supply ‘I fear,’ or ‘it is to be feared,’ or simply ‘fear,’ or ‘take heed,’

Romans 6:22 — 22. ] Contrast of your present state to that former one: freedom from sin as a master, servitude (compare ἀνθρώπινον λέγω , Rom 6:19 ) to God (a higher description than merely δικαιοσύνη , the actual antithesis to ἁμαρτία , Romans 6:18 . The devil

Galatians 2:4 — 4 .] but (i.e. ‘ and this :’ the construction of the sentence is (against Ellic.) precisely as Galatians 2:2 ; this δέ restricts and qualifies the broader assertion which went before. ‘ Titus was not compelled …: and that ,’ &c. To connect this with Galatians 2:2 , supposing Gal 2:3 to be parenthetical, as Mr. Bagge, seems harsh, and unnecessary.

Philippians 2:13 — is an efficacious working which is here spoken of: God not only brings about the will, but creates the will we owe both the will to do good, and the power, to His indwelling Spirit. ἐν ὑμ . not among you , but in you , as in ref. 1 Cor., and 2 Corinthians 4:12 ; Ephesians 2:2 ; Colossians 1:29 . The θέλειν and ἐνεργεῖν are well explained by Calvin: “Fatemur, nos a natura habere voluntatem: sed quoniam peccati corruptione mala est, tunc bona esse incipit, quum reformata est a Deo. Nec

2 Thessalonians 2:2 — 2 .] in order that (aim of ἐρωτῶμεν ) ye should not be lightly (soon and with small reason) shaken (properly of the waves agitated by a storm) from (see reff.) your mind ( νοῦς here in its general sense your mental apprehension of the subject: not

1 Timothy 6:20-21 — 20, 21 .] CONCLUDING EXHORTATION TO TIMOTHEUS. O Timotheus (this personal address comes with great weight and solemnity: ‘appellat familiariter ut filium, cum gravitate et amore,’ Beng.), keep the deposit (entrusted to thee: reff. 2 Tim.

2 Timothy 2:15 — preceding verse) to God approved (reff.: tested by trial, and found to have stood the test. Not to be joined with ἐργάτην , as Mack), a workman (a general word, of any kind of labourer, used (see reff.) of teachers perhaps from the parable in Matthew 20:0 ) unshamed (by his work being found unworthy: cf. Philippians 1:20 , ἐν οὐδενὶ αἰσχυνθήσομαι , and 1 Corinthians 4:4 ; “cui tua ipsius conscientia nullum pudorem incutiat.” Beng. Kypke quotes from Jos. Antt. xviii. 9 [it should be xviii.

2 Timothy 2:8-13 — 8 13 .] This statement and substantiation of two of the leading facts of the gospel, seems, especially as connected with the exhortations which follow on it 2 Timothy 2:14 ff., to be aimed at the false teachers by whose assumption Timotheus was in danger of being daunted. The Incarnation and Resurrection of Christ were two truths especially imperilled, and indeed denied, by their teaching. At the same time

Titus 3:9 — Timothy 1:7 . The subject of contention would be the justification, or not, of certain commandments of men, out of the law: or perhaps the mystical meaning of the various portions of the law, as affecting these genealogies) avoid (stand aloof from, see 2 Timothy 2:16 , note): for they are unprofitable and vain (“ ματ . is here and James 1:26 , as in Attic Greek, of two terminations: the fem. occurs 1 Corinthians 15:17 ; 1 Peter 1:18 .” Ellicott).

1 Peter 5:12-14 — 12 14 .] CONCLUSION. By Silvanus the faithful brother (there seems to be no reason for distinguishing this Silvanus from the companion of St. Paul and Timotheus, mentioned in 1 Thessalonians 1:1 ; 2 Thessalonians 1:1 ; 2 Corinthians 1:19 , and known by

3 John 1:5-8 — 5 8 .] Praise of the hospitality shewn by Caius; and reason of that praise . Beloved (beginning again of new address: see above on 3Jn 1:2 ), thou doest a faithful act ( ἄξιον πιστοῦ ἀνδρός , as Œc. and most interpreters. De W. and Bengel explain it “fidele facis: facis quiddam quod facile a te pollicebar mihi et fratribus.” But the other is better. In πιστὸς ὁ λόγος , 1Ti