Bible Commentaries

Matthew 21:44 — 44. ] A reference to Isaiah 8:14-15 , and Daniel 2:44 , and a plain identification of the stone there mentioned with that in Psalms 118:1-29 . The stone is the whole kingdom and power of the Messiah summed up in Himself . ὁ πεσὼν .… he that takes offence , that makes it a stone of stumbling ,

Matthew 24:1-2 — 1, 2. ] St. Mark expresses their remarks on the buildings; see note there: they were probably occasioned by Mat 24:38 of the last chapter. Josephus writes, B. J. vii. 1. 1, κελεύει Καῖσαρ ἤδη τήν τε πόλιν ἅπασαν καὶ τὸν νεὼν κατασκάπτειν .… τὸν δ ʼ ἄλλον

Matthew 27:57 — 57. ] Before sunset , at which time the Sabbath, and that an high day, began: see Deuteronomy 21:23 . The Roman custom was for the bodies to remain on the crosses till devoured by birds of prey: ‘non pasces in cruce corvos.’ Hor. Epist. 1:16. 48. On the other hand, Josephus, B. J. iv. 5. 2, says, Ἰουδαίων περὶ τὰς ταφὰς πρόνοιαν ποιουμένων

Matthew 27:9 — 9. ] The citation is not from Jeremiah (see ref.), and is probably quoted from memory and unprecisely; we have similar instances in two places in the apology of Stephen, Acts 7:4 ; Acts 7:16 , and in Mark 2:26 . Various means of evading this have been resorted to, which are not worth recounting. Jeremiah 18:1-2 , or perhaps Jeremiah 32:6-12 , may have given rise to it: or it may have arisen from a Jewish idea (see Wordsw. h. l.), “Zechariam habuisse

Matthew 28:18 — possession of the Inheritance. But the Inheritance is already won; and the Heir is only remaining on earth for a temporary purpose the assuring His joint-heirs of the verity of his possession. ‘All power in heaven and earth;’ see Ephesians 1:20-23 ; Colossians 2:10 ; Hebrews 1:6 ; Romans 14:9 ; Philippians 2:9-11 :1 Peter 3:22 .

Luke 18:7 — meaning, καί being understood as καίπερ . This is perhaps what the E. V. means by ‘ though He bear long with them ,’ which is ambiguous as it stands. The μακροθ . has no doubt a general reference also to God’s dealing with man: see 2 Peter 3:9 ; 2 Peter 3:15 . [104] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree

John 15:2 — 2. ] The Vine contains fruitful , and unfruitful branches. Who are these unfruitful branches? Who are the branches? Clearly, all those who, adopting the parallel image, are made members of Christ by baptism, Romans 6:3-4 ; compare σύμφυτοι , ib.

John 17:8 — 8. ] Notice particularly here, as indeed throughout, the marked difference between the aorists and the perfects. τὰ ῥ .… δέδ . αὐτοῖς , and the similar sayings ch. Joh 15:15 alli [233] ., seem to be a reference to Deuteronomy 18:18-19 , where it is said that the Prophet “shall speak unto them all that I shall command Him.” The imparting to them of these ῥήματα was the efficient cause of their faith: see their confession

John 8:1 — 1.] John never elsewhere mentions the Mount of Olives (not even in ch. Joh 18:1 ): and when he introduces a new place, it is his habit to give explanations (see ch. John 1:45 ; John 5:2 , and λεγομένην ch. John 4:5 ; John 19:13 ; Joh 19:17 ). (Stier, who says (iv. 348, edn. 2), “The simple answer to Alford’s remark is, that John here, and here only, mentions the Mt. of Olives ,” omits all allusion to this habit of

Acts 18:19 — 19. Ἔφεσον ] Ephesus was the ancient capital of Ionia (Ptol. v. 2. 8), and at this time, of the Roman proconsular province of Asia, on the Caÿster, near the coast, between Symrna and Miletus. It was famed for its commerce, but even more for its magnificent temple of Artemis (see ch. Acts 19:24 ; Acts 19:27 , and notes).

Acts 4:28 — 28 .] There is an ellipsis in the thought between ποιῆσαι and ὅσα : ποιῆσαι , ( ὡς μὲν ἐδόκει , τὴν ἰδίαν βουλήν , ὄντως δὲ ) ὅσα … As De Wette well remarks, συνήχθησαν ποιῆσαι ) is used subjectively , ‘they were collected, to do,’ and then

Acts 5:24 — 24. ] If the ἱερεύς of the rec. be genuine, it must designate the High Priest; not that the word itself can bear the meaning (compare 1Ma 15:1-2 ), but that the context points out the priest thus designated to be the H. P. (Meyer.) On ὁ στρατ

Romans 16:20 — 20. ] ἐπειδὴ γὰρ εἶπε τοὺς τὰς διχοστασίας κ . τὰ σκάνδαλα ποιοῦντας , εἶπεν εἰρήνης θεόν , ἵνα θαρσήσωσι περὶ τῆς τούτων ἀπαλλαγῆς . Chrys. Hom. xxxii. p. 755: and so most Commentators. De W. prefers taking ὁ θ . τῆς εἰρ . more generally as ‘the

Romans 16:25 — 25. ] κατά , in reference to , i.e. ‘in subordination to,’ and according to the requirements of. κήρυγμα Ἰησοῦ χρ . can hardly mean, as De W. and Meyer, ‘ the preaching which Jesus Christ hath accomplished by me ’ (ch. Rom

Romans 8:6 — above) of the flesh is (ends in the copula (=), as when it joins the two signs of an algebraic operation; ‘ amounts to, being worked out ’) death (not merely physical , nor mere unhappiness , as sometimes in ch. 7, but as in Romans 8:2 , in the largest sense, extending to eternity); but the mind ( thoughts, cares, and aims ) of the Spirit, is (see above) life and peace (in the largest sense, as above). In this argument there is a suppressed premiss, to be supplied from Romans

Romans 8:9 — ὄντες ) ye are not in the flesh (see above), but in the Spirit, if so be that (‘ provided that ;’ not ‘ since ,’ as Chrys., Olsh., al., which would be ἐπείπερ : Chrys. tries to prove εἴπερ = ἐπείπερ here by adducing ref. 2 Thess., where, however, as here, the meaning is, ‘ if so be that ,’ ‘ if at least .’ That this is the meaning here is evident by the exception which immediately follows). But (this must be rightly understood: for) if any

1 Corinthians 1:10 — 10. ] δέ introduces the contrast to the thankful assurance just expressed. διὰ τ . ὀν . , as διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ , Romans 12:1 ; “as the bond of union, and as the most holy name by which they could be adjured.” Stanley. ἵνα (reff.) not only introduces the result of the fulfilment of the exhortation, but includes its import. τὸ αὐτὸ λέγητε contrast to λέγει

1 John 2:17 — 17 .] And the world is passing away, and the lust of it ( αὐτοῦ is subjective again: not as Lücke, Neander, Sander, objective, “ the lust after it ,” but as in 1 John 2:16 , which see on the construction: ἡ ἐπιθ . αὐτοῦ summing up in one the three which are there mentioned. παράγεται as in 1 John 2:8 ; not declaring merely an attribute, that it is the quality of the world and its lust to pass away, but a matter

1 John 3:7 — abstract, but more probably because the righteousness spoken of is but one, and that God’s: the righteousness which is His) is righteous, even as He (here apparently, God, notwithstanding the apparent parallel of Ἰησοῦν χριστὸν δίκαιον in ch. 1 John 2:2 ; for we are by this saying, as by that in 1 John 3:3 , where see note, referred back to the great Source of our spiritual birth, ch. 1 John 2:29 , and our likeness to Him insisted on: ὁ ποιῶν τὴν δικαιοσύνην ἔγνωκεν τὸν δίκαιον , καὶ δίκαιός ἐστιν

1 John 4:4 — 4 .] Ye (so we had ὑμεῖς ch. 1 John 2:24 ; 1 John 2:27 ; his readers clearly and sharply set against the antichristian teachers) are of God, little children (thus he ever speaks to his readers, as being children of God, see ch. 1 John 3:1 ff.), and have overcome (there need not be any