Bible Commentaries

Matthew 13:1-2 — 1, 2. ] Mark 4:1 .

Matthew 2:9 — 9. ] On this see note on Matthew 2:2 . ἐπάνω οὗ ἦν (elliptic for τόπου οὗ ἦν ) τὸ π . may mean, ‘ over that part of Bethlehem where the young child was ,’ which they might have ascertained by enquiry. Or it may even mean, ‘over the whole town of Bethlehem.’

Matthew 3:2 — 2. μετανοεῖτε ] Used by the Baptist in the O.T. sense of turning to God as His people , from the spiritual idolatry and typical adultery in which the faithless among the Jews were involved. This, of course, included personal amendment in individuals.

Matthew 6:2-4 — 2 4. ] FIRST EXAMPLE. Almsgiving .

Mark 1:45 — done. Our Lord did not wish to put a stop to the multitudes seeking Him, but only to avoid that kind of concourse which would have beset Him in the towns : the seeking to Him for teaching and healing still went or and that from all parts. CHAP. Mark 2:1-12 . ] HEALING OF A PARALYTIC AT CAPERNAUM. Matthew 9:2-8 , where see notes. Luke 5:17-26 . The three are evidently independent accounts; Mark’s, as usual, the most precise in details; e.g. “ borne of four ;” Luke’s also

John 11:54 — 54. ] Observe the Ἰουδαῖοι here as the official body. He was still among Jews at Ephraim. This city is mentioned 2 Chron. 8:19 in connexion with Bethel, as also by Jos. B. J. iv. 9. 9. ἐγγ . τ . ἐρ ., near the desert of Judah. Its situation is at present unknown (see Winer, Realw. edn. 3, sub voce). Robinson (Harmony, p. 204) supposes it to be the same

John 15:11 — 11. ] λελάλ . again proleptic, hastening to the end of the discourse, and treating it as ended. ἡ χαρὰ ἡ ἐμή , not “ joy concerning Me ” (Euthym [212] ), nor “ joy derived from Me ” (De Wette), nor “ My joy over you ” (Aug [213] , Lampe, Lücke, former edd.), but My joy, properly speaking (see 2 Corinthians 2:3 , ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν ): “His own holy

Acts 4:5 — 5. ] αὐτῶν , of the Jews ; a construction frequently used where there can be little chance of mistaking to whom or what the pronoun refers, see John 8:44 , note; Romans 2:26 ; Winer, edn. 6, § 22. 3. 3 b. In this place, however, it has been mistaken: for Meyer refers αὐτῶν to the believers just mentioned, inasmuch as they were Jews: absurdly enough. ἄρχ. κ. πρεσβ. κ. γρ .] The Sanhedrim : see Matthew 2:4 ; Matthew

Romans 1:1-7 — Epistles never uses the common Greek formula χαίρειν ( Jam 1:1 ), but always a prayer for blessing on those to whom he is writing. In all his Epistles (as in both those of Peter, and in the Apocalypse) this prayer is for χάρις and εἰρήνη , except in 1 and 2 Tim., where it is for χάρις , ἔλεος , and εἰρήνη , as in 2 John. In Jude only we find ἔλεος , εἰρήνη , and ἀγάπη . The address here differs from those of most of Paul’s Epistles, in having dogmatic clauses parenthetically inserted: such are

2 Corinthians 1:12 — 12. ] γάρ , reason why they should help him with their united prayers. καύχησις ] viewed in its ground and substance. But we must not say that it is for καύχημα : the Apostle regards the μαρτύριον and the καύχησις as coincident: it is not the testimony,

2 Corinthians 1:2 — 2 .] See 1 Corinthians 1:3 .

Galatians overview — its style, § 4. So that, as Windischmann observes, whoever is prepared to deny the genuineness of this Epistle, would pronounce on himself the sentence of incapacity to distinguish true from false. Accordingly, its authorship has never been doubted. 2. But that authorship is also upheld by external testimony: ( α ) Irenæus, adv. Hær. iii. 7. 2, p. 182, quotes the Epistle by name: “Sed in ea quæ est ad Galatas, sic ait: Quid ergo lex factorum? posita est usque quo veniat semen, cui promissum

Galatians 1:16 — 16 .] ἀποκαλ . belongs to εὐδόκησεν , not to καλ . (Erasm.), nor to ἀφορ . and καλ . (Est., al.), to reveal his Son (viz. by that subsequent revelation, of which before, Galatians 1:12 ; not by his conversion , which, as above, answers to καλέσας ) in me (strictly: ‘ within me ,’ τῆς ἀποκαλύψεως καταλαμπούσης αὐτοῦ τὴν ψυχήν , Chrys.: not ‘ through me ’ (Jer., Erasm., Grot., &c), which follows in ἵνα εὐαγγ

Philippians 1:2 — 2 .] See on Romans 1:7 .

1 Thessalonians 2:5 — 5 ff.] Proofs again of the assertions of 1 Thessalonians 2:3-4 . For neither did we become conversant (see reff. γενέσθαι ἔν τινι , in re quadam versari ; so οἱ μὲν ἐν τούτοις τοῖς λόγοις ἦσαν , Xen. Cyr. iv. 3. 23. On the impracticability of maintaining a passive sense in the form ἐγενήθημεν , see above,

Hebrews 13:12 — 12 .] Wherefore (as being the antitype of the sin-offering on the day of atonement: “ut ille typus veteris testamenti impleretur, illa figura quæ est de carnibus extra castra comburendis,” Est.) Jesus also, that He might sanctify (see on

James 2:21 — 21 .] The example of Abraham . Was not Abraham our father (the Apostle and his readers being all Jews) justified (accounted righteous before God. No other meaning will satisfy the connexion, inevitable to any intelligent reader, between this ἐδικαιώθη

2 Peter 2:14 — ipsorum oculis quasi adulteræ habitent, seu ut adulteras semper in oculis ferant.” Horneius, in Huther) and that cannot be made to cease from sin (cf. ὁ παθῶν ἐν σαρκί , πέπαυται ἁμαρτίας , 1 Peter 4:1 . Kypke quotes from Jos. B. J. vii. 37 (10. 2), ἀκατάπαυστον νεωτεροποιΐαν ), laying baits for (Demosth., p. 241. 2, speaks of τῇ καθ ʼ ἡμέραν ῥᾳστώνῃ κ . σχολῇ δελεαζόμενοι ) unstable souls (ref. The word occurs in Musæus, 295: βένθεα δ ʼ ἀστήρικτα καὶ ὑγρὰ θέμεθλα θαλάσσης : the signification,

Revelation 2:16 — 16 .] Repent [ therefore ] (Lyra, a-Lapide, Tirinus, Bengel, al., join the preceding ὁμοίως to this clause, understanding it, as well as the church at Ephesus, Revelation 2:5 . The command is addressed not only to the Nicolaitans, but to the church, which did not, like that of Ephesus, hate them, but apparently tolerated them): but if not, I (will) come to thee (dat. incommodi, see above on Rev 2:5 ) quickly (here again,

Revelation 2:29 — 29 .] See above, Revelation 2:7 .