Bible Commentaries

Matthew 15:21-28 — 21 28. ] THE CANAANITISH WOMAN. Mark 7:24-30 ; omitted by Luke. It is not quite clear whether our Lord actually passed the frontier into the land of the heathen, or merely was on the frontier. The usage of εἰς τὰ μέρη in Matthew favours the former supposition:

Matthew 24:23-26 — 23 26. ] These verses have but a faint reference (though an unmistakable one) to the time of the siege (Jos., B. J. ii. 13. 4, says, πλάνοι γὰρ ἄνθρωποι καὶ ἀπατεῶνες προσχήματι θειασμοῦ νεωτερισμοὺς καὶ μεταβολὰς πραγματευόμενοι , δαιμονᾷν τὸ πλῆθος

Luke 3:21-22 — 21, 22. ] Matthew 3:13-17 ; Mark 1:9-11 . Luke’s account is much more concise than usual, and wholly independent of the others; see note on Mark 1:10 ; we have here however three additional particulars 1. that all the people had been baptized before

Luke 5:20 — 20. ] On ἡ πίστις αὐτ . see note on Matthew 9:2 ; also on ἀφέωνται .

Acts 13:36 — appointment) of God . His whole course was marked out and fixed by God he fulfilled it, and fell asleep. I prefer this, because joining τῇ τοῦ θ . β . with ἐκοιμήθη seems to diminish the importance of that verb in the sentence. (See, on the whole, 2 Samuel 7:12 ; 1 Kings 2:10 .) προσετ . κ . τ . λ .] An expression arising from the practice of burying families together: see reff. and passim in O. T.

Acts 13:51 — 51. ] As commanded by our Lord, Matthew 10:14 , where see note. Ἰκόνιον ] A populous city, east of Antioch in Pisidia, lying in a fertile plain at the foot of, and almost surrounded by, Mount Taurus. It is reckoned by Xenophon (Anab. i. 2. 19) as belonging to Phrygia, by Strabo (xii. 568) and Cicero (ad Famil. xv. 4) to Lycaonia, of which it was practically the capital, by Ammianus Marcellinus (xiv. 2) to Pisidia. At this time, it was the capital of a distinct territory, ruled by a tetrarch

Acts 19:10 — 10. ἔτη δύο ] We cannot derive any certain estimate of the length of Paul’s stay in Ephesus from these words, even if we add the three months of Acts 19:8 , for Act 19:21-22 admit of an interval after the expiration of the two years and three months . And his own expression, ch. Acts 20:31 , τριετίαν , implies that it was longer than from this chapter would at first sight appear. He probably (compare his announced

Acts 2:36 — 36 .] THE CONCLUSION FROM ALL THAT HAS BEEN SAID. πᾶς οἶκος Ἰσρ . = πᾶς ὁ οἶκ . Ἰσρ ., οἶκος being a familiar noun used anarthrously: see Ephesians 2:21 , note, and Winer, edn. 6, § 19, who however does not give οἶκος in his list: the whole house of Israel for all hitherto said has gone upon proofs and sayings belonging to Israel , and to all Israel. ὁ θεὸς ἐποίησεν , as before, is the ground-tone

Acts 4:22 — 22. ] πλ . τεσσ . for πλ . ἢ τεσσ ., as sometimes in classical Greek; so οὐκ ἔλασσον πέντε καὶ εἴκοσι , Thucyd. vi. 95. See Winer, edn. 6, § 37, 5. The constr. ἐφ ʼ ὃν γεγόνει (see as in reff.) is accounted for by the sense involved in it being

Romans 1:2 — 2. ] This good tidings is no new invention, no after-thought, but was long ago announced in what God’s prophets wrote concerning His Son: and announced by way of promise , so that God stood pledged to its realization. ἐπειδὴ δὲ καὶ καινοτομίαν

1 Corinthians 13:11 — 11. ] Analogical illustration of 1 Corinthians 13:10 . νήπιος and τέλειος are used in contrast ch. 1Co 2:6 to 1Co 3:1 ; 1 Corinthians 14:20 . ἐλάλουν , ἐφρόνουν , ἐλογιζόμην I spoke, I [ thought ] (felt, was minded), I [ reasoned (or] judged ). There can hardly be an allusion, as Theophyl., Œc [60] , Bengel, Olsh., al., think, to the three

1 Corinthians 15:52 — 52. ] ἐν ἀτόμῳ , in a point of time absolutely indivisible , ἐν ῥιπήματι , Hesych [76] [76] Hesychius of Jerusalem, cent y . vi. ἐν τῇ ἐσχ . σάλπ . at (in, as part of the events of) the last trumpet-blowing . The word ἐσχ . must obviously not

1 Corinthians 4:11 — of writing the Epistle, but as generally describing the kind of life to which, then and always, he and the other Apostles were exposed: οὐ παλαιὰ διηγοῦμαι πράγματα , ἀλλ ʼ ἅπερ καὶ ὁ παρών μοι καιρὸς μαρτυρεῖ . Chrys See, on the subject-matter, 2 Corinthians 11:23-27 . γυμνιτ . ] are in want of sufficient clothing : cf. ἐν ψύχει κ . γυμνότητι , 2 Corinthians 11:27 . Meyer (after Fritzsche) believes γυμνιτεύομεν to be a mistake in writing the word, of very ancient date: but surely we are

1 Thessalonians 1:10 — immediate than the church has subsequently believed it to be. Certainly these words would give them an idea of the nearness of the coming of Christ: and perhaps the misunderstanding of them may have contributed to the notion which the Apostle corrects, 2 Thessalonians 2:1 ff.: see note there. By ὃν ἤγ . ἐκ τῶν νεκρῶν , that whereby ( Rom 1:4 ) Jesus was declared to be the Son of God with power, is emphatically prefixed to His name. τὸν ῥυόμενον ] who delivereth : not = τ . ῥυσόμενον , still less

2 Thessalonians 2:14 — (God) called you through our Gospel (our preaching of the Gospel to you), in order to (your) acquisition (see on 1Th 5:9 ) of the glory of our Lord Jesus Christ (i.e. your sharing in the glory which He has ; see ref. John: Romans 8:17 ; Romans 8:29 ; not the glory of which He is the bestower or source, as Pelt, al. Equally wrong is the interpretation of Œc., Thl., Corn.-a-lap., al. ἵνα δόξαν περιποιήσῃ τῷ υἱῷ αὐτοῦ : of Luther, al., “ zum herrlichen Eigenthum ,” ‘ut essetis

2 Timothy overview — Timothy for an introduction to the Pastoral Epistles CHAPTER IX THE SECOND EPISTLE TO TIMOTHEUS SECTION I TO WHAT PLACE WRITTEN 1. IT has been very generally supposed, that this Epistle was written to Timotheus while the latter was still at Ephesus. 2. The notices contained in it seem partially to uphold the idea. In ch. 2 Timothy 1:16-18 , Onesiphorus is mentioned as having sought out the Apostle at Rome, and also having ministered to him at Ephesus: and in ch. 2 Timothy 4:19 , the household of

2 Timothy 3:9 — 9 .] Notwithstanding (Ellic. well remarks that ἀλλά here after an affirmative sentence should have its full adversative force) they shall not advance further (in ch. 2 Timothy 2:16 , it is said, ἐπὶ πλεῖον προκόψουσιν ἀσεβείας : and it is in vain to deny that there is an apparent and literal inconsistency between the two assertions. But on looking further into them, it is manifest, that while there the Apostle is

Hebrews 7:13 — different tribe (from that of Levi, which has been already sufficiently indicated in the preceding context), of which (sprung from which, coming from which, see reff.) no one hath (ever, to this day) given attention (applied himself, see ch. Hebrews 2:1 , note; and reff. So Demosth. p. 10. 25, τῷ πολέμῳ προσέχειν : Xen. Mem. iv. 1. 2, ταχὺ μανθάνειν οἷς προσέχοιεν : Polyæn. p. 415, ταῖς γεωργίαις προσεῖχον ) to the altar (i. e. as a general and normal practice, had any thing to do with the service

2 Peter 3:3 — 3 .] knowing this first (cf. ref., where the same phrase occurs. The nom. γινώσκοντες is joined loosely with μνησθῆναι . Jude introduces the same prophetic fact with ὅτι ἔλεγον ὑμῖν , 2Pe 3:18 ), that there shall come in the last of the days (see note on Hebrews 1:1 ; and 1 Peter 1:20 . It slightly differs from ἐπ ʼ ἐσχάτου τῶν ἡμ ., at the end of the days, as extending, by the plur., the expression, though perhaps not the meaning,

3 John 1:4 — T. Greek: see Ephesians 3:8 , and note) joy than this (lit. “than these things:” following the usage by which ταῦτα is so often put where one thing only is intended: cf. the formula, καὶ ταῦτα , “idque:” so Plato, Phæd. p. 62, D, ἀλλ ʼ ὁ ἀνόητος ἄνθρωπος τάχ ʼ ἂν οἰηθείη ταῦτα , φευκτέον εἶναι ἀπὸ τοῦ δεσπότου . See Kühner, Gr. ii. p. 48), that (explicative, as constantly in St. John after the demonstrative pronoun) I hear of my children walking in the truth (on the participial