Bible Commentaries

Matthew 16:18 — Joh 1:43 ) or Κηφᾶς , signifying a rock, the termination being only altered to suit the masculine appellation, denotes the personal position of this Apostle in the building of the Church of Christ . He was the first of those foundation-stones ( Rev 21:14 ) on which the living temple of God was built: this building itself beginning on the day of Pentecost by the laying of three thousand living stones on this very foundation. That this is the simple and only interpretation of the words of our Lord

Matthew 2:11 — 11. μετὰ Μαρίας ] No stress must be laid on the omission of Joseph here. In the parallel account as regarded the shepherds, in Luke 2:16 , he is mentioned. I would rather regard the omission here as indicating a simple matter of fact , and contributing to shew the truthfulness of the narrative: that Joseph happened not to be present at the time. If the meaning of τὴν οἰκίαν is to

Luke 11:54 — 54. ἐνεδρ . αὐτόν ] The accus. is Hellenistic, instead of the usual dative: so ἐνήδρευσαν τὰς παρθένους , Jos. Antt. ver 2, 12.

Luke 14:11 — 11. ] As an example of the first clause, see Isaiah 14:13-15 ; of the second, Philippians 2:5-11 .

John 3:30 — 30. ] ἐλαττοῦσθαι , ὡς ἡλίου ἀνατείλαντος ἑωσφόρον . Euthym [56] See note on Matthew 11:2 ff. [56] Euthymius Zigabenus, 1116

2 Corinthians 8:1-24 — 2Co 8:1 to 2 Corinthians 9:15 . ] SECOND PART OF THE EPISTLE: CONCERNING THE COLLECTION FOR THE SAINTS.

2 Corinthians 9:1-15 — 2Co 8:1 to 2 Corinthians 9:15 . ] SECOND PART OF THE EPISTLE: CONCERNING THE COLLECTION FOR THE SAINTS.

Galatians 2:15 — 15 .] Some (Calv., Beza, Grot., Hermann, al.) think that the speech ends with Galatians 2:14 ; Calov., al., with Galatians 2:15 ; Luther, al., with Galatians 2:16 ; Flatt, Neander, al., with Galatians 2:18 ; Jowett, that the conversation gradually passes off into the general subject of the Epistle. “Ver. 14,” he says, “is

Ephesians 2:1-2 — 1, 2 .] Actual state of the Gentiles dead in trespasses and sins, living under the power of the devil .

Ephesians 6:12 — 12 .] For (confirms τ . μεθ . τοῦ διαβ . preceding) our (or ‘ your :’ the ancient authorities are divided) wrestling ( πάλη must be literally taken it is a hand to hand and foot to foot ‘tug of war’ that in which the

Philippians 1:27-30 — 27 2:18 .] EXHORTATIONS TO UNITED FIRMNESS, TO MUTUAL CONCORD, TO HUMILITY; AND IN GENERAL TO EARNESTNESS IN RELIGION.

Philippians 2:1-18 — 27 2:18 .] EXHORTATIONS TO UNITED FIRMNESS, TO MUTUAL CONCORD, TO HUMILITY; AND IN GENERAL TO EARNESTNESS IN RELIGION.

2 Timothy 3:16 — considerable doubt about the construction of this clause, πᾶσα … ὠφέλιμος . Is it to be taken, (1) πᾶσα γραφὴ (subject) θεόπνευστος (predicate) ( ἐστιν ), καὶ ὠφ . , i.e. ‘ every Scripture (see below) is θεόπνευστος and ὠφέλιμος :’ or (2) πᾶσα γραφὴ θεόπνευστος (subject) καὶ ὠφέλ . ( ἐστιν ) (predicate), i.e. Every γραφὴ θεόπνευστος is also ὠφέλιμος ? The former is followed by Chrys. ( πᾶσα οὖν ἡ τοιαύτη θεόπνευστος ), Greg.-Nyss. ( διὰ τοῦτο πᾶσα γραφὴ θεόπνευστος λέγεται ),

Hebrews 6:10 — designates the act whereby or wherein the quality just predicated would be shewn. The aor. ἐπιλαθέσθαι must not be rendered “ut oblitus sit,” “so that He should have forgotten,” as Seb. Schmidt: neither can we say with Kühner, § 445. 2, that there are infinitives in which all relation of time is lost, and the aor. = the pres.: but the distinction seems to be as in other cases where aorists and presents appear to be convertibly put, that whenever the act is one admitting of being treated

1 Peter 1:12 — 12 .] to whom (taking up again προφῆται οἱ …) it was revealed (how are these words to be taken? Does ἀπεκαλύφθη , 1. correspond to ἐραυνῶντες κ . τ . λ ., so as to signify that the revelation was the result of their search, or the answer to it? The

1 Peter 1:3 — constat,” the participle, “quod aliunde pendet:” for thus we should not get the idea of praise in εὐλογητός ) the God and Father of our Lord Jesus Christ (so verbatim ref. Eph., where see note), who according to (see on 1 Peter 1:2 , κατὰ πρόγνωσιν κ . τ . λ .) his much mercy (cf. πλούσιος ὢν ἐν ἐλέει , ref. Eph.) begat us again (as in ref. and elsewhere in the N. T., where the idea, though not the word, occurs, of the new birth from the state of nature to the state of grace,

1 John 2:22 — 22 .] Who is the liar (the question passes from the abstract τὸ ψεῦδος to the concrete ὁ ψεύστης . “Quis est illius mendacii reus” as Bengel. The Apostle proceeds to identify the utterer of the ψεῦδος of which he has just spoken. We have

1 John 2:8 — new ,” in three possible ways of interpretation: 1) “novum dicit quod Deus quotidie suggerendo veluti renovat: … Joannes negat ejusmodi esse doctrinam de fratribus diligendis, quæ tempore obsolescat: sed perpetuo vigere,” Calv.: or 2) “illam præceptionem quam vobis dudum cognitam esse dixi, sic vobis denuo commendo atque injungo, tanquam si nova esset, nec vobis antehac unquam cognita,” Knapp, and so Neander; or 3) in that it was first promulgated with Christianity and

1 John 5:20 — 20 .] Yet another οἴδαμεν : and that in general, as summing up all, the certainty to us of the Son of God having come, and having given us the knowledge of God, and of our being in Him: and the formal inclusion, in this one fact, of knowledge of the

Revelation 21:9-22 — 9 22:5 .] More particular description of the heavenly Jerusalem . And there came one of the seven angels which had the seven vials, which (namely the angels, however strange it may seem) were full of the seven last plagues (one of these angels had before