Bible Commentaries

Matthew 11:6 — 6. ] See note on Matthew 11:2 .

Luke 20:2 — 2. ] ἤ or ( to speak more definitely ).

Luke 8:2 — 2. δαιμόν . ἑπτά ] See Luke 8:30 .

Acts 5:12 — 12. ] δέ is merely transitional , and does not imply any contrast to the φόβος just mentioned, q. d. ‘notwithstanding this fear, the Apostles went on working, &c.’ See ch. Acts 2:43 . ἅπαντες , the Apostles only, not all the Christians

2 Corinthians 13:11 — also 1 Thessalonians 5:16 . καταρτ ., τέλειοι γίνεσθε καὶ ἀναπληροῦτε τὰ λείποντα , Chrys., ib.: amend “yourselves,” Stanley. παρακαλ ., take comfort ; a recurrence in the end of the Epistle to the spirit with which it began; see ch. 2 Corinthians 1:6-7 , and, for the need they had of comfort, ch. 2 Corinthians 7:8-13 . This is better than ‘ comfort (or ‘ exhort ’) one another ,’ which would more naturally be expressed by παρακαλεῖτε ἀλλήλους , or ἑαυτούς

2 Corinthians 8:24 — 24. ] Shew then to them the proof of your love (‘to us,’ or perhaps, ‘ to your poor brethren ’ (Meyer): but the word has not been so used throughout this passage, see 2 Corinthians 8:7 ; χάρις has been the word), and of our

Ephesians 1:1-2 — ΠΡΟΣ ΕΦΕΣΙΟΥΣ 1, 2 .] ADDRESS AND GREETING.

Ephesians 1:4 — between their election and ours: it has been but one election throughout an election in Christ, and to holiness on God’s side and involving accession to God’s people (cf. πιστεύσαντες , Ephesians 1:13 , and εἴγε ἐπιμένετε τῇ πίστει , Col 1:23 ) on ours. See Ellicott’s note on the word, and some excellent remarks in Stier, p. 62, on the divine and human sides of the doctrine of election as put forward in this Epistle) in Him (i.e. in Christ, as the second Adam ( 1Co 15:22 ), the righteous

Ephesians 2:3 — but ‘numbered among whom,’ ὧν καὶ αὐτοὶ ὄντες , as Rückert: not ‘ in which ,’ viz. παραπτώμασιν , as Syr., Jer., Grot., Bengel, al., and Stier, who would divide off ἁμαρτίαι , allotting them to the Gentiles, and to Ephesians 2:2 , and παραπτώματα , assigning them to the Jews, and to Ephesians 2:3 . See further on this below: but meantime, besides its very clumsy treatment of the ἁμαρτ . and παραπτ . which both belong to ὑμεῖς in Ephesians 2:1 , it ascribes to the Apostle

Ephesians 3:16 — you, in full proportion to the abundance of His own glory His own infinite perfections), to be strengthened with might (the dative has been taken in several ways: 1) adverbially, ‘ mightily ,’ as βίᾳ εἰς οἰκίαν παριέναι , Xen. Cyr. i. 2. 2, to which Meyer objects, that thus δύναμις would be strength on the side of the bestower rather than of the receiver, whereas the contrast with ἐγκακεῖν (?) requires the converse. This hardly seems sufficient to disprove the sense: 2) dative of

Philippians 1:1-2 — ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ 1, 2 .] ADDRESS AND GREETING.

Colossians 1:1-2 — ΠΡΟΣ ΚΟΛΑΣΣΑΕΙΣ 1, 2 .] ADDRESS AND GREETING.

1 Thessalonians 5:28 — 28 .] See on 2 Corinthians 13:13 .

1 Timothy 2:1-15 — 1 15 .] General regulations respecting public intercessory prayers for all men ( 1Ti 2:1-4 ): from which he digresses into a proof of the universality of the gospel ( 1Ti 2:4-7 ) then returns to the part to be taken by the male sex in public prayer ( 1Ti 2:8 ): which leads him to treat of the proper place and subjection of women (

1 Timothy 3:14-16 — DIRECTIONS by a solemn statement of their object and its glorious import . These things (the foregoing precepts, most naturally: hardly, as Bengel, ‘totam epistolam’) I write (expressed in the epistolary aorist, Philemon 1:19 ; Philemon 1:21 ; but in the present, 1 Corinthians 14:37 ; 2Co 1:13 ; 2 Corinthians 13:10 ; Galatians 1:20 . ( 1Jn 1:4 ; 1 John 2:1 , &c.)) to thee, hoping (‘though I hope:’ “part. ἐλπίζων per καίπερ seu similem particulam esse resolvendum, nexus

2 Timothy 1:13 — ὑποτύπωσιν , and that then ὑγιαινόντων λόγων is to be taken as a subject. gen. after ὑποτύπ .; i.e. as in E. V., ‘ Hold fast the form of sound words :’ thus making the exhortation perfectly general, equivalent in fact to the following one in 2 Timothy 1:14 . But to this there are several objections. The want of the art. before ὑποτύπωσιν might indeed be got over: a definite word emphatically prefixed to its verb is frequently anarthrous. But (1) this sense of ἔχε can hardly be maintained

James 2:24 — 24 .] General inference from the example of Abraham . Ye see (not imperative, nor interrogative) that by (from, out of, as a source) works a man is justified (accounted righteous before God, as above: not, as Calvin, “Fructibus cognoscitur et

2 Peter 2:21 — 21 .] Reason of these last words . For it were (that use of the imperfect without ἄν , answering to the Latin “faciebam, ni:” see on Rom 9:3 ) better for them not to have known the way of righteousness (viz. the Christian life: cf. ἡ ὁδὸς

Revelation 3:13 — 13 .] See above, ch. Revelation 2:7 .

Revelation 3:6 — 6 .] See above, ch. Revelation 2:7 .