Bible Commentaries

Matthew 20:26-28 — 26 28. ] μέγας .… πρῶτος , i.e. in the next life , let him be διάκ . and δοῦλος here . Thus also the ἦλθεν , Matthew 20:28 , applies to the coming of the Son of man in the flesh only . λύτρον ἀντὶ πολ . is a plain declaration of the sacrificial

Matthew 24:22 — 22. ] If God had not in his mercy shortened (by His decree, to which the aor. refers) those days ( ἡμέρας ἐκδικήσεως , Luk 21:2 ), the whole nation (in the ultimate fulfilment, all flesh ) would have perished: but for the sake of the chosen ones, the

Matthew 24:45-47 — 45 47. ] Our Lord had given this parabolic exhortation before, Luke 12:42-46 . Many of these His last sayings in public are solemn repetitions of, and references to, things already said by Him. That this was the case in the present instance, is almost demonstrable, from the implicit allusion in Luke 12:36 , to the return

Matthew 28:4 — 4. ] αὐτοῦ , objective, of him , the angel; as John 7:13 ; Hebrews 2:15 .

Mark 3:2 — 2. ] Luke only adds that it was the Scribes and Pharisees who watched Him.

Mark 6:2 — 2. ] Before δυνάμεις we must understand another πόθεν , to make the construction complete.

Luke 19:40 — 40. ] A proverbial expression but probably not without reference to Habakkuk 2:11 .

Luke 3:31 — 31. Ναθάν ] See 2 Samuel 5:14 ; Chron. Luke 3:5 : Zechariah 12:12 .

John 11:35-38 — 35 38. ] It is probable that the second set of Jews ( Joh 11:37 ) spoke with a scoffing and hostile purport: for John seldom uses δέ as a mere copula, but generally as but; see John 11:46 ; John 11:49 ; John 11:51 . It is (Trench, p. 407, edn. 2) a mark of accuracy in the narrative, that these dwellers in Jerusalem should refer to a miracle so well known among themselves, rather than to the former raisings of the dead in Galilee (Strauss has made this very point an objection), of which they

Acts 1:2 — 2. ἐντειλ . τ . ἀπ . ] See Luke 24:48 ff., and Act 1:4 below. διὰ πν . ἁγ . may be joined either with ἐντειλάμενος (as in vulg copt Ch [1] Thl); or with ἐξελέξατο (as in syrr æth Cyril [2] Aug [3] Vig [4] ). In the former case, our Lord

Acts 15:4 — arrival at Jerusalem, there seems to have taken place an official reception of them and their message, in public . There they related as a most important datum for the determination of the question God’s dealings with them (see on ch. Act 14:27 ), and recounted the places where churches of believing Gentiles had been founded. This having taken place, a protest was entered on the part of the Pharisee believers, in no way doubting the truth of these conversions, nor in any way disparaging

Romans 2:17 — the later MSS. changed into ἰδέ , apparently to avoid the anacoluthon, or perhaps merely by mistake originally. The anacoluthon, however, is more apparent than real. It is only produced by the resumption of the thread of the sentence with οὖν , Romans 2:21 . Omit (in the sense) only that word, and all proceeds regularly ‘ But if thou art denominated a Jew, and &c.…, thou that teachest thy neighbour, dost thou not teach thyself?’ &c. The εἰ δὲ σύ carries on the apostrophe from Romans 2:5

1 Corinthians 14:2-20 — 2 20. ] Prophecy edifies the BRETHREN more than speaking with tongues .

Philippians 2:24 — 24. ἐν κυρίῳ ] See above, Philippians 2:19 . καί , as well as Timothy.

1 Timothy 1:1-2 — ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α 1 Timothy 1:1-2 .] ADDRESS AND GREETING.

Hebrews 9:2-5 — 2 5 .] Epexegetic of τὸ ἅγιον κοσμικόν , by a particular detail .

1 Peter 1:13-25 — 13 2:10 .] GENERAL EXHORTATIONS FOUNDED ON THE BLESSEDNESS OF THE CHRISTIAN STATE.

1 Peter 2:1-10 — 13 2:10 .] GENERAL EXHORTATIONS FOUNDED ON THE BLESSEDNESS OF THE CHRISTIAN STATE.

2 Peter 1:14 — 14 .] knowing (as I do: reason for δίκαιον ἡγοῦμαι above) that rapid is (see below. ἔστιν , of that which is to be: the normal present) the putting off (the two figures, of a tabernacle or tent, and a garment, are intermingled, as in 2 Corinthians 5:1 ff.) of my tabernacle, even as our Lord Jesus Christ declared to me (the allusion is to John 21:18 ff., where a swift and sharp death is announced to St. Peter by our risen Lord. And the sentence does not mean to say, as commonly understood,

1 John 2:6 — further by the expression “abide in Him:” (“Synonyma cum gradatione: Illum nosse: in Illo esse: in Illo manere : cognitio: communio: constantia.” Bengel:) and the way is prepared, by what follows, for the coming exhortation 1 John 2:7-11 , to walk in love. The man saying that He abideth in Him (God, as above) ought (see reff. Huther well remarks, that the obligation is grounded on the λέγειν , the profession, being one of consistency with it; not on the μένειν , which would imply