Bible Commentaries

Matthew 4:12-22 — 12 22. ] JESUS BEGINS HIS MINISTRY. CALLING OF PETER, ANDREW, JAMES, AND JOHN. Mark 1:14-20 . Luke 4:14-15 . Between the last verse and this is a considerable interval of time. After returning from the temptation (see note on John 1:28 , end) our Lord

Luke 12:2-9 — 2 9. ] See on Matthew 10:26-33 .

Luke 20:28 — 28. καὶ οὗτος ] See ch. Luke 19:2 .

Luke 5:2 — 2. ] ἔπλυνον , ‘ut peracto opere,’ Bengel: see Luke 5:5 .

John 5:1 — 1. μετὰ ταῦτα ] Lücke remark that when John wishes to indicate immediate succession, he uses μετὰ τοῦτο , ch. John 2:12 ; John 11:7 ; John 11:11 ; John 19:28 : when mediate, after an interval, μετὰ ταῦτα , ch. John 3:22 ; John 5:14 ; John 6:1 ; John 7:1 ; John 19:38 . So that apart from other considerations which would lead us to the same conclusion, we may infer

Acts 11:19 — 19. μὲν οὖν ] A resumption of what had been dropt before, see ch. Acts 8:4 , continued from Acts 11:2 ; not however without reference to some narrative about to follow which is brought out by a δέ , answering to the μέν , see ch. Acts 8:5 , also ch. Acts 9:31-32 ; Acts 28:5-6 , and implying, whether by way of distinction or exception , a contrast

Romans 1:18 — Tholuck, Exodus 1:0 , Reiche): ‘not in the miserable state of the then world (as Köllner): but (as implied indeed by the adjunct ἀπ ʼ οὐρανοῦ , that it is a providential, universally-to-be-seen revelation) in the PUNISHMENTS which, Romans 1:24 , God has made to follow upon sin, see also ch. Romans 2:2 (so De W., Meyer, Tholuck, Exodus 5:0 , &c.). So that ἀποκ . is of an objective reality here , not of an evangelic internal and subjective unfolding. ὀργὴ θεοῦ is anthropopathically, but

Romans 11:25 — 25. ] For (I do not rest this on mere hope or probability, but have direct revelation of the Holy Spirit as to its certainty) I would not have you ignorant, brethren (see reff., used by the Apostle to announce, either as here some authoritative declaration

2 Corinthians 3:18 — Bengel, al. m., ‘we Apostles and teachers: the contrast is to the νἱοὶ Ἰσραήλ above) with unvailed face (the vail having been removed at our conversion: the stress is on these words) beholding in a mirror the glory of the Lord (i.e. Christ: from 2 Corinthians 3:16-17 . κατοπτρίζω is to shew in a mirror, to make a reflexion in a mirror ; so Plutarch, de Placitis Philosophorum, iii. 5: Anaxagoras explained a rainbow to be the reflexion of the sun’s brightness from a thick cloud, that always

2 Corinthians 6:11 — them of the expansive effect of love on the heart: Luther, Estius, al., of dilatio gaudii , which does not however agree with πλατύνθητε καὶ ὑμεῖς below: nor with the general context, either of what precedes or of what follows: for to refer it to ch. 2 Corinthians 7:4 , as Estius, is evidently far-fetched, the intermediate matter being of such a different character. alii aliter. Meyer holds with Chrys., and refers it to the preceding passage, during which his heart became expanded in love to them.

Galatians 3:1 — βασκαίνεσθαι δοκοῦσι λάβρως ἐσθίοντες ; … ἐπιλέγουσι γοῦν , ὅταν τῆς αὐτῆς τραπέζης ἰδίᾳ τι προσφέρωνται , μεταδιδόντες , “ ἵνα μὴ βασκάνῃς με .” κατ ʼ ὀφθ . ] openly , before your eyes : so ἵνα σοι κατ ʼ ὀφθαλμοὺς λέγῃ , Aristoph. Ran. 625; cf. κατ ʼ ὄμμα , Eur. Androm. 1040, κρυπτὸς καταστάς , ἢ κατ ʼ ὄμμ ʼ ἐλθὼν μάχῃ ; προεγράφη ] was described before , as in reff. It has been variously explained, (1) ‘ depicted before you .’ So Œc., Thl. (Chrys.?), Erasm., Luth., Calv.,

Colossians 2:15 — having put off ,’ ‘divested himself of.’ Then the second must guide us to the meaning of τὰς ἀρχὰς καὶ τὰς ἐξουσίας . Most Commentators have at once assumed these to be the infernal powers , or evil angels : relying on Ephesians 6:12 , where undoubtedly such is the specific reference of these general terms. But the terms being general , such specific reference must be determined by the context of each passage, or, indeed, there may be no such specific reference at all, but they

2 Timothy 4:9 — 9 ff.] Do thine endeavour (so also Tit 3:12 ) to come to me quickly (this desire that Timotheus should come to him, appears in ch. 2 Timothy 1:4 ; 2 Timothy 1:8 ; its reason is now specified): for (I am almost alone) Demas (mentioned Col 4:14 with Luke, as saluting the Colossians, and Philemon

Hebrews 8:6 — 6 .] But now (the logical, not the temporal νυνί , as in ch. Hebrews 9:26 ; Hebrews 11:16 ( νῦν ), and frequently in St. Paul: ‘ut res se habet:’ νυνὶ δέ φησιν , ἐπειδὴ μὴ ἔστιν ἐν τῇ γῇ , ἀλλ ʼ ἐν τῷ οὐρανᾷ , βελτίονος ἐπέτυχε λειτουργίας , τουτέστιν ἐπὶ βελτίονα λειτουργίαν ἐστὶν ἀρχιερεύς Œc.) He hath obtained

James 1:2-12 — 2 12 .] Exhortations regarding the endurance of trials .

2 Peter 3:12 — 12 .] looking for and hastening (the older Commentators mostly supplied εἰς after σπεύδοντας . So E. V., “ hasting unto :” but there seems no reason for this. Two meanings are possible, regarding the accus. as in direct government by the

1 John 1:5 — 1Jn 3:11 ἐπαγγ . is also read, and with this also, that ἐπαγγ . is a very common word in the N. T., whereas ἀγγ , occurs only in these two places, precludes De W.’s supposition. The correction from ἀγγ to ἐπαγγ . was very obvious from ch. 1 John 2:25 , which also suggested transposing ἔστιν αὕτη to αὕτ . ἐστ .) which we have heard from Him (viz. from Christ), and announce to you (“quod filius annunciavit a patre, hoc apostolus acceptum a filio renunciat nobis.” Erasm. Düsterd. remarks

1 John 2:2 — 2 .] and He (“idemque ille,” as Lücke. καί is merely the copula, not = quia , as Corn.-a-lap.; nor γάρ , as Syr. (not in Etheridge), Beza; it serves to bind the fundamental general proposition which follows, to the resulting particular

2 John 1:9 — This is far more likely than that the gen. should be objective, as Bengel (“in doctrina, quæ Jesum docet esse filium Dei”), Lücke, Sander, al.: and thus we have the personal gen. after διδαχή wherever it occurs in the N. T.: cf. Matthew 7:28 [1] , Mark 4:2 , John 18:19 , Acts 2:42 , al. fr.), hath not God (see 1Jn 2:23 ; 1 John 5:12 , notes): he that abideth in the doctrine, that man hath both the Father and the Son (see as above. The order in the text is the theological one, the Father

Revelation 19:11-16 — 11 16 .] The triumphal coming forth of the Lord and His hosts to victory . And I saw heaven opened, and behold a white horse (the same words, including the five following, as in ch. Revelation 6:2 . It is wonderful that this striking identity, in a book where symbolism is so constant to itself, has not prevented the mistakes which have been made in interpreting that place. This horse and Rider are (symbolically) the same as there: the νικῶν καὶ