Bible Commentaries

Matthew 10:14 — 14. ] See Acts 13:51 ; Acts 18:6 . A solemn act which might have two meanings: (1) as Luk 10:11 expresses at more length, ‘We take nothing of yours with us, we free ourselves from all contact and communion with you;’ or (2), which sense probably lies beneath both this and Matthew 10:13 , ‘We free ourselves from all participation in your condemnation: will have nothing in common with those who have rejected God’s message.’ See 1 Kings 2:5 , where the

Matthew 10:27 — 27. ] An expansion of the duty of freeness and boldness of speech implied in the last verse . The words may bear two meanings: either (1) that which Chrysostom gives, taking the expressions relatively, ἐπειδὴ μόνοις αὐτοῖς διελέγετο καὶ ἐν μικρᾷ γωνίᾳ

Matthew 21:42 — 42. ] A citation from the same Psalm of triumph from which the multitudes had taken their Hosannas . This verse is quoted with the same signification in Acts 4:11 ; 1 Peter 2:6-7 , where also the cognate passage Isa 28:16 is quoted, as in Romans 9:33

Luke 1:80 — 80. ] A very similar conclusion to those in ch. Luke 2:40 ; Luke 2:52 , and denoting probably the termination of that record or document of the birth of the Baptist, which the Evangelist has hitherto been translating, or perhaps transcribing already translated. That this first chapter is such a separate

Luke 4:31 — 31 f. ] Mark 1:21-22 . The view maintained with regard to the foregoing occurrence in the preceding notes, of course precludes the notion that it was the reason of our Lord’s change of habitation to Capernaum . In fact that change, as remarked on Luke 4:14 ,

John 14:6 — Way’ first. He is THE WAY; not merely the Forerunner; which would imply on our part only an outward connexion with Him as His followers: but the way , in and on which we must go, having an inner union with and in Him (De Wette): see Hebrews 10:20 . ἡ ἀλήθεια more than ὅτι ἀληθεύω κ . πάντως ἔσται ταῦτα , Euth. It is another side of the same idea of the Way; God being true, and only approached by and in truth. Christ is THE TRUTH, in Whom only ( Col 2:3 that Knowledge of Him is gained, which

Acts 13:21 — 21. Σαοὺλ … ἄνδρα ἐκ φ . Β . ] It may be not altogether irrelevant to notice that a Saul, a man of the tribe of Benjamin , was speaking; and to trace in this minute specification something characteristic and natural. ἔτη τεσσεράκοντα ] So

Acts 18:23 — 23. ] PAUL’S VISIT TO THE CHURCHES IN GALATIA AND PHRYGIA. Either (1) Galatia is here a general term including Lycaonia, and Paul went by Derbe, Lystra, Iconium, &c. as before in ch. 16, or (2) he did not visit Lycaonia this time, but went through

Acts 2:39 — 39. ] τοῖς τέκνοις ὑμ . , viz. as included in the prophecy cited Acts 2:17 , your little ones: not, as in ch. Acts 13:32 , ‘ your descendants ,’ which would be understood by any Jew to be necessarily implied . [Thus we have a providential recognition of Infant Baptism at the very founding of the Christian

Acts 7:52 — 52. τίνα τ . προφ . ] See Mat 23:31 ff.: 2 Chronicles 36:16 ; where the same general expressions are used of their persecuting the prophets. Such sayings are not to be pressed to the letter, but represent the uniform attitude of disobedience and

Acts 9:35 — general conversion of the inhabitants to the faith followed. τὸν Σάρωνα ] Perhaps not a village, but (and the art. makes this probable) the celebrated plain of that name, extending along the coast from Cæsarea to Joppa, see Isaiah 33:9 ; Isaiah 35:2 ; Isaiah 65:10 ; Song of Solomon 2:1 ; 1 Chronicles 27:29 ; and Jerome on Isaiah 33, 65, vol. iv., pp. 436, 780. Mariti (Travels, p. 350) mentions a village Saren between Lydda and Arsuf (see Joshua 12:18 , marg. E. V.): but more recent travellers

Romans 2:1 — sin and under condemnation: doubtless there were also proud and censorious men among the Gentiles, to whom the rebuke might apply, but these are hardly in the Apostle’s mind. This is evident by comparing τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων with Romans 2:21-23 , where the same charge is implied in a direct address to the Jew. διό , on account of this δικαίωμα θεοῦ decreeing death against the doers of these things FOR thou doest them thyself . Therefore thy setting thyself up as a judge, is unjustifiable.

Romans 6:17 — 17. ὑπ .… διδαχῆς ] Attr.: the simple construction would be ὑπηκούσατε τῷ τύπῳ τῆς διδ . εἰς ὃν (or ὃν ) παρεδόθητε ), ye obeyed ( ὑπ . on account of ὑπακοή above) from the heart (reff.) that form of teaching (so μόρφωσις ch. Romans 2:20 ; see examples in Fritzsche, vol. i. p. 418; most probably used of the practical norma agendi accompanying the doctrine of the gospel; so Calv., Luth., Beza, Reiche: De W. thinks it is the Pauline form of teaching, of justification by faith, distinguished

1 Corinthians 10:10 — 10. ] γογγύζετε has been by Estius, Grot., al., and De Wette, understood of murmuring against their teachers , as the Israelites against Moses and Aaron, Numbers 14:2 ; Numbers 16:41 . But not to mention that this was in fact murmuring against God , such a reference would require something more specific than the mere word γογγύζετε . The warning is substantially the same as the last, but regards more the spirit,

1 Corinthians 3:17 — (Mey.), as in ch. 1 Corinthians 11:30 ; or by spiritual death , which is more probable, seeing that the figurative temple is spoken of, not (as Mey.) the material temple: and as temporal death was the punishment for defiling the material temple (Exodus 28:43 . Lev 16:2 al. fr.), so spiritual death for marring or defiling of God’s spiritual temple. ἅγιος , the constant epithet of ναός in the O. T., see Psalms 5:7 ; Psalms 10:5 (LXX). Habakkuk 2:20 , and passim. οἵτινες , i.e. ἅγιοι , not,

2 Corinthians 1:6 — 6 .] And all this for your benefit. But whether we are afflicted , (it is) on behalf of your comfort ( εἰς τὸ δύνασθαι κ . τ . λ . 2 Corinthians 1:4 , only now applied to the Corinthians) and salvation (the great end of the παράκλησις ), which (viz. παράκλησις and σωτηρία ) is working (not, as Chrys., Theophyl., Estius, Beza, al., ‘ being worked :’ the passive does

2 Corinthians 4:11 — 11. ] Explanation and confirmation of 2 Corinthians 4:10 . For we who live ( ζῶντες asserting that to which death is alien and strange, an antithesis to εἰς θάνατον παραδ ., as in the other clause ζωή to ἐν τῇ θνητῇ σαρκί . No more specific meaning for ζῶντες must be imagined, as ‘

2 Corinthians 7:14 — 14. ] This increased joy was produced by the verification which my former boasting of you to Titus now received. εἴ τι …] see one particular in which he boasted of them, ch. 2 Corinthians 9:2 . οὐ κατῃσχ .] I was not put to shame, viz. by being shewn, on Titus’s coming to you, to have boasted in vain. ἀλλ ʼ ὡς …] ‘But truthfulness was shewn to be my constant rule of speech, to whomsoever I spoke.’

2 Corinthians 8:7 — 7. ] ἀλλά marks the transition to an exhortation, as in reff. It at the same time implies, as Herm. ad Viger. p. 812 (in Meyer), ‘satis argumentorum allatum esse.’ πίστει , see ch. 2 Corinthians 1:24 . λόγῳ κ . γνώσει see ref. and for γν ., 1 Corinthians 8:1 . πάσῃ σπουδῇ , because σπουδή may be manifold even in a good sense. Grot. well explains

1 Timothy 5:9 — would have, were it the predicate, spoken of those of whom the κατάλογος consisted. I render therefore, Let a woman be inserted in the catalogue as a widow . But now, for what purpose? καταλέγειν is to enrol on a list or roll: so Aristoph. Acharn. 1029: ὅταν στρατιώτας καταλέγωσι …, Lysistr., ὁ δὲ Δημόστρατος | ἔλεγεν ὁπλίτας καταλέγειν Ζακυνθίων : Xen. Rep. Lac. iv. 3, τού ́ των δ ʼ ἕκαστος ἄνδρας ἑκατὸν καταλέγει : Lysias, p. 172. 37, οὐ τοίνυν οὐδ ʼ εἰς τὸν κατάλογον Ἀθηναίων καταλέξας οὐδένα