Bible Commentaries

Mark 7:5 — 5. ] The construction is an anacoluthon, begun with καὶ ἰδόντες , Mark 7:2 , which subject being lost sight of in the long parenthesis, is here renewed with καὶ ἐπερ . κ . τ . λ .

Mark 9:49 — why it is better for us to cut off and cast away, &c. πᾶς then is every one , absolutely: referring back both to the σε , and the αὐτῶν above πᾶσα θυσία is (not opposed to (Meyer), but) parallel with πᾶς , and καί equivalent to just as . (2) This being stated, let us now enquire into the symbolic terms used. FIRE is the refiner’s fire of Malachi 3:2 , to which indeed there seems to be a reference; the fire of Mat 3:11 and Acts 2:3 ; of Ezekiel 28:14 (see my Hulsean Lectures for

Luke 24:2 — 2. ] This agrees with the more detailed account in Mark; and, as regards the majority of the women, may also with that in Matt.: but not as regards the two Maries.

Acts 1:24 — 24. ] It is a question, to Whom this prayer was directed . I think all probability is in favour of the Apostle (for Peter certainly was the spokesman) having addressed his glorified Lord . And with this the language of the prayer agrees. No stress can,

Acts 9:32 — 32. διερχόμ . δ . π . ] These words are aptly introduced by the notice in Acts 9:31 , which shews that Peter’s journey was not an escape from persecution, but undertaken at a time of peace, and for the purpose of visiting the churches.

1 Corinthians 3:20 — 20. ] The LXX have ἀνθρώπων (Heb. אָדָם ); the Psalmist however is speaking of the proud , 1 Corinthians 3:2 f., and such, when διαλογισμοί are in question, would be the worldly wise .

2 Corinthians 3:17 — 17. ] Now ( δέ exponentis. τίς δὲ οὗτος πρὸς ὃν δεῖ ἀποβλέψαι ; Theodoret) the Lord is the Spirit: i.e. the κύριος of 2 Corinthians 3:16 , is, the Spirit , whose word the O. T. is: the πνεῦμα , as opposed to the γράμμα , which ζωοποιεῖ , 2 Corinthians 3:6 . But it is not merely, as Wetst., ‘Dominus significat Spiritum,’ nor is πνεῦμα merely, as Olsh.,

2 Corinthians 6:7 — :’ but their objection against the sense in the word of truth , = ἐν τῷ λόγῳ τῆς ἀληθείας , as it is expressed Colossians 1:5 , is not valid, on account (1) of the government by a preposition, which would make the insertion of the article optional, (2) of the whole catalogue being anarthrous, which would cause the article to be omitted for uniformity’s sake. ἐν δυν . θεοῦ ] viz. the Power spoken of ch. 2 Corinthians 4:7 , the power manifested in every part of our apostolic working, not

Galatians 4:9 — 9 .] “The distinction which Olsh. attempts to set up between εἰδότες as the mere outward, and γνόντες as the inner knowledge, is mere arbitrary fiction: see John 7:26-27 ; John 8:55 ; 2 Corinthians 5:16 .” Meyer. μᾶλλον δὲ γν . ὑπ . θ . ] See note on 1 Corinthians 8:3 . Here the propriety of the expression is even more strikingly manifest than there: the Galatians did not so much acquire the knowledge

Galatians 5:1 — them) involved (reff.) in the yoke of bondage (better than ‘ a yoke;’ an anarthrous noun or personal pronoun following another noun in the genitive often deprives that other noun of its article: e.g., τίς ἔγνω νοῦν κυρίου ; 1 Corinthians 2:16 ; see numerous instances in Song of Solomon 5:1 . Cf. Winer, § 19. 2, most of whose examples however are after prepositions. [See also Moulton, p. 155, note 6.] Wetst. quotes from Soph. Aj. 944, πρὸς οἷα δουλείας ζυγὰ χωροῦμεν ).

Galatians 5:5 — 5 .] Proof (hence γάρ ) of ἐξεπ . τ . χάρ ., by statement e contrario of the condition and hope of Christians . Emphasis (1) on ἡμεῖς , as opposed to οἵτινες ἐν νόμῳ δικαιοῦσθε , (2) on πνεύματι (not ‘ mente ’ (Fritz.), nor ‘ spiritually ,’ Middleton, al., but by the (Holy) Spirit, reff.), as opposed to σαρκί , the fleshly state of those under the law, see ch. Galatians 4:29 , (3) on ἐκ πίστεως , as

Ephesians 2:8 — Corn.-a-Iap., Beza, Est., Grot., Beng., all.; this is precluded (not by the gender of τοῦτο , but) by the manifestly parallel clauses οὐκ ἐξ ὑμῶν and οὐκ ἐξ ἔργων , of which the latter would be irrelevant as asserted of πίστις , and the reference of Eph 2:9 must therefore be changed: but, as Calv., Calov., Rück., Harl., Olsh., Mey., De W., Stier, al., ‘your salvation;’ τὸ σεσωσμένοι εἶναι , as Ellic.) not of yourselves , GOD’S (emphatic) is the gift (not, as E. V. ‘ it is the

Philippians 2:23 — 23 .] But the approved worth (reff.) of him ye know (viz. by trial, when we were at Philippi together, Acts 16:1 ; Acts 16:3 , Act 17:14 ), viz .: that as a son (serves) a father, he served with me for (reff.) the Gospel . The construction is this:

1 Thessalonians 1:2-10 — 2 3:13 .] FIRST PORTION OF THE EPISTLE, in which he pours out his heart to the Thessalonians respecting all the circumstances of their reception of and adhesion to the faith .

1 Thessalonians 2:1-20 — 2 3:13 .] FIRST PORTION OF THE EPISTLE, in which he pours out his heart to the Thessalonians respecting all the circumstances of their reception of and adhesion to the faith .

1 Timothy 6:11 — that God, and not riches (see the contrast again 1Ti 6:17 ) is his object of desire), flee these things ( φιλαργυρία and its accompanying evils): but (the contrast is to the following these things, underlying the mention of them) follow after (ref. 2 Tim., where both words occur again) righteousness (see Ellic.’s note and references), piety (so δικαίως , εὐσεβῶς , Tit 2:12 ), faith (not mere rectitude in keeping trust, for all these words regard the Christian life), love, patience (under

1 Peter 2:1 — cupiditas,” as Hemming (in Huther): not as Aretius, ib., the genus, of which the following are species. This cannot be well, on account of πάντα δόλον below, which shews that clause to be parallel, not subordinate, to this) and all guile (cf. 1 Peter 2:22 ; ch. 1 Peter 3:10 ; Joh 1:48 ] and ἄδολον below) and hypocrisies (closely connected with δόλους , and therefore not requiring πάσας , which is supplied from πάντα preceding. δόλος is the abiding disposition, ὑποκρίσεις are the acts of personation

1 Peter 2:17 — this force of the aor., this first precept assumes a place of general and wide-reaching reference, which then is severed by the three following present imperatives into three great branches, before the relations of ordinary life are introduced 1 Peter 2:18 , with participial forms). Love (as your habit of mind and act, pres. ) the brotherhood (the aggregate of οἱ ἀδελφοί : see ref. and compare ἱεράτευμα above, 1Pe 2:9 ), fear God, honour (both these latter as continuing habits, frames of mind and

2 Peter 1:12-21 — 12 21 .] The above exhortations confirmed by the consideration of the certainty of the power and announced coming of Christ , as shewn, 1. by apostolic testimony , 2. by O. T. prophecy .

1 John 2:10 — continuance of the habit of brotherly love is a measure of and a guarantee for his continuance in that light whose great command is Love), and there is no occasion of stumbling in him (so E. V., excellently. For it is clear by the parallel in 1 John 2:11 , that this is what is meant, and not that he gives no occasion of stumbling to others, as Calov., al., “Qui fratrem odit, ipse sibi offendiculum est, et incurrit in seipsum et in omnia intus et foris; qui amat, expeditum iter habet.”