Bible Commentaries

Matthew 10:25 — 25. Βεελζεβούλ ] (Either בַּעַל זֶבֶל , ‘lord of dung,’ or as in 2 Kings 1:2 , בַּעַל זְבוּב , ‘lord of flies,’ a god worshipped at Ekron by the Philistines; there is however another derivation more probable than either of these,

Matthew 21:15-16 — circumstance that the children were crying ‘Hosanna to the Son of David’ in the temple , seems to me to fix this event, as above, on the day of the triumphal entry . Psa 8:1-9 is frequently cited in the N.T. of Christ: see 1 Corinthians 15:27 ; Hebrews 2:6 ; Ephesians 1:22 . In understanding such citations as this, and that in Matthew 21:4 , we must bear in mind the important truth, that the external fulfilment of a prophecy is often itself only a type and representation of that inner and

Matthew 24:12 — 12. ] It is against this ἀνομία especially that James, in his Epistle, and Jude, in more than the outward sense the brother of James , were called on to protest, the mixture of heathen licentiousness with the profession of Christianity. But perhaps we

Matthew 5:20 — 20. ] An expansion of the idea contained in πληρῶσαι , Matthew 5:17 , and of the difference between λύσῃ , which the Scribes and Pharisees did by enforcing the letter to the neglect of the spirit and ποιήσῃ καὶ διδάξῃ , in which particulars Christians

Mark 2:15 — 15. ] The entertainment was certainly in Levi’s house, not as Meyer, alli [6] ., in that of our Lord , which last is a pure fiction, and is not any where designated in the Gospel accounts. Certainly the καλέσαι , Mark 2:17 , gives no countenance to the view. Our Lord, and those following Him as disciples, were ordinarily entertained where He was invited, which will account for ἠκολοὐθουν αὐτῷ : and the change of subject in the two, αὐτόν and αὐτοῦ , is no uncommon

Luke 2:10-11 — multitude of the heavenly host burst in with their proclamation of ‘peace on earth.’ σωτήρ ] a Saviour, as E. V., the name being particularized afterwards. χρ . κύρ . ] This is the only place where these words come together. In ch. Luk 23:2 we have χρ . βασιλέα , and in Acts 2:36 κύριον καὶ χρ . (In Col 3:24 we have, in a somewhat different meaning (said to servants), τῷ κυρίῳ χριστῷ δουλεύετε .) And I see no way of understanding this κύριος , but as corresponding to the Hebrew JEHOVAH.

Acts 2:13 — to the word which it need not bear. That sense in fact remains without the meaning in question): perhaps made of a remarkably sweet small grape, which is understood by the Jewish expositors to be meant by שׂרֵק or שׂרֵקָה , Genesis 49:11 ; Isaiah 5:2 ; Jeremiah 2:21 , and still found in Syria and Arabia (Winer, Realw.). Suidas interprets it, τὸ ἀποστάλαγμα τῆς σταφυλῆς πρὶν πατηθῇ .

Acts 3:17 — 17 .] νῦν introducing a new consideration: see 2 Thessalonians 2:6 . Here it softens the severer charge of Acts 3:14 ; sometimes it intensifies, as ch. Acts 22:16 ; 1 John 2:28 ; especially with ἰδού , ch. Acts 13:11 ; Acts 20:22 . No meaning such as ‘ now that the real Messiahship of Him

1 Corinthians 5:4 — 4 .] We may arrange this sentence in four different ways: (1) ἐν τῷ ὀν . may belong to συναχθέντων , and σὺν τῇ δυν . to παραδοῦναι , so Beza, Calov., Billroth, Olsh., al.: (2) both ἐν τῷ ὀν . and σὺν τῇ δυν . may belong to συναχθέντων , so Chrys., Theophyl. (altern.), Calvin (quoting for σὺν τῇ δυν . Mat 18:20 ), Grot., Rückert: (3) both may belong to παραδοῦναι , so Mosheim, Schrader, al.: or (4) ἐν τῷ ὀν . belongs to παραδοῦναι

2 Corinthians 2:13 — 13. ἔσχηκα ἄνεσιν ] perf. in the sense of aorist, as ch. 2 Corinthians 1:9 . I had not rest for my spirit (not, ‘ in my spirit:’ compare οὐχ εὑροῦσα ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς , Gen 8:9 ). He could not with any tranquillity prosecute the spiritual duties opened to him at Troas. τῷ

2 Corinthians 4:16 — 16. ] Wherefore (on account of the hope implied in the faith spoken of 2 Corinthians 4:14 , which he is about to expand) we do not shrink (as in 2 Corinthians 4:1 ; but now , owing to despair ), but (on the contrary) though even (not ‘ even if ,’ putting a case ; εἰ καί with ind. asserts the fact , as

Galatians 2:10 — 10 . μόν. τ. πτ. ἵνα μν. ] The genitive is put before the conjunction for emphasis: see reff., and 2 Thessalonians 2:7 , and John 13:29 , where remarkably enough it is the same word which precedes ἵνα , … τοῖς πτωχοῖς ἵνα τὶ δῷ . The construction is complete without supplying any participle ( αἰτοῦντες or παρακαλοῦντες ), depending upon ἔδωκαν .

Philippians 1:5 — taken as one idea, and therefore this feature of it, that it was ἀπὸ τῆς πρ . ἡμ . ἄχρι τ . νῦν , need not be specially particularized by the definite article. It is St. Paul’s constant habit to place πέποιθα first in the sentence (cf. Romans 2:19 ; 2 Corinthians 2:3 ; Galatians 5:10 ; ch. Philippians 2:24 ; 2 Thessalonians 3:4 ; Philemon 1:21 ; also Mat 27:43 ), pregnant as it is with emphasis, and including the matter of confidence which follows: and we may certainly say that had this clause

1 Timothy 1:5 — its place of birth the heart being the central point of life: see especially ref. 1 Pet.) a pure heart (pure from all selfish views and leanings: see Acts 15:9 ; on the psychology, see Ellicott’s note: and Delitzsch, Biblische Psychologie, iv. 12, p. 204) and good conscience (is this συνείδησις ἀγαθή , 1) a conscience good by being freed from guilt by the application of Christ’s blood, or is it 2) a conscience pure in motive, antecedent to the act of love? This must be decided by the

Titus 1:14 — 14 .] not giving attention to (ref.) Jewish fables (on the probable nature of these, see 1Ti 1:4 note: and on the whole subject, the Prolegg. to these Epistles, § i. 12 ff. They were probably the seeds of the gnostic mythologies, already scattered about and taking root) and commandments (cf. 1 Timothy 4:3 ; Colossians 2:16 ; Colossians 2:22 ; and our next verse, by which it appears that these commandments were on

1 Peter 2:2 — 2 .] as newborn babes (so the Rabbis, of their neophytes: see Wetst. h. l.), long after ( ἐπι - gives, not intensity, but direction) the (the art. confines the reference to the gospel alone) spiritual (I thus render λογικόν , for want of a better

1 Peter 5:8 — 8 .] Be sober (see ch. 1 Peter 4:7 , and Luke 21:34 ; Luke 21:36 . This sobriety of mind, as opposed to intoxication with μέριμναι βιωτικαί , is necessary to the ἀντιστῆναι στερεοί : only he who is sober stands firm), be watchful (can it be that Peter thought of his Lord’s οὕτως οὐκ ἰσχύσατε

2 Peter 2:2 — 2 . and many shall follow after (see on ch. 2Pe 1:16 ) their licentiousnesses (the connexion of depraved moral conduct with erroneous doctrine was in the early ages of the church almost universal: see the Pastoral Epistles passim, and below 2 Peter

1 John 4:1 — 1 .] Beloved (so 1 John 4:7 , and ch. 1 John 3:2 ; 1 John 3:21 , marking a transition to a subject on which the Apostle affectionately bespeaks their earnest attention), believe not every spirit (the expressions πᾶν πνεῦμα , τὰ πνεύματα , indicating plurality of spirits, are to he explained by the

Revelation 1:16 — His universal Church would hardly be thus represented, but only a portion of it which it pleases Him to take in his hand and hold forth as representing the rest): and out of his mouth a two-edged sharp sword going forth (cf. Isaiah 11:4 ; Isaiah 49:2 ( ἔθηκε τὸ στόμα μου ὡς μάχαιραν ὀξεῖαν ): also our ch. Revelation 2:16 , and Wis 18:15-16 . The same figure occurs with reference to men in Psalms 55:21 ; Psalms 57:4 ; Psalms 59:7 ; and Wetst. and Schöttg. give examples of it from the Rabbinical