Bible Commentaries

Luke 17:2 — 2. ] See Matthew 18:6-7 , and notes. τῶν μικ . τ ., perhaps the publicans and sinners of ch. Luke 15:1 ; perhaps also, repeated with reference to what took place, Matt. l. c.

Luke 18:2 — 2. ] See Deu 16:18 and Matthew 5:21-22 . τὸν θ . μὴ φ . κ . ἄνθ . μὴ ἐντ . ] A common form of expression for an unprincipled and reckless person, see instances in Wetstein.

John 8:30 — 30. ] They believed on Him with a higher degree of faith than those in ch. John 2:23 , inasmuch as faith wrought by hearing is higher than that by miracles; but still wanted confirming.

1 Corinthians 15:29-34 — 29 34 .] ARGUMENTS FOR THE REALITY OF THE RESURRECTION, from the practice (1) of those who were baptized for the dead , (2) of the Apostles, &c., who submitted to daily peril of death .

2 Corinthians 5:3 — βασιλικὴν τέχνην παιδευόμενοι , ἢν δοκεῖς μοι σὺ νομίζειν εὐδαιμονίαν εἶναι , τί διαφέρουσι τῶν ἐξ ἀνάγκης κακοπαθούντων , εἴ γε πεινήσουσι κ . διψή σουσι , κ . τ . λ ., ‘ if they are to hunger and thirst , &c.’ and for εἴπερ , Æsch. Ag. 29 f. εἴπερ Ἰλίου πόλις ἑάλωκεν , ὡς ὁ φρυκτὸς ἀγγέλλων πρέπει , ‘ if, that is, the city , &c.’) we shall really ( καί , ‘ in very truth :’ so Soph. Antig. 766, ἄμφω γὰρ αὐτὰ καὶ κατακτεῖναι νοεῖς ; ‘ dost thou intend

Ephesians 2:12 — 12 .] that ye were (the ὅτι takes up again the ὅτι in Ephesians 2:11 , after the relative clause, and the τῷ κ . ἐκείνῳ takes up the ποτέ there. It is not a broken construction, but only a repetition; ‘that, I say.…’) at that time (when

Philippians 2:15 — ἄμεμπτοι , without blame , ἀκέραιοι , “ pure , simplices , vulg æth: sinceres ( i ), Clarom.: ὁ μὴ κεκραμένος κακοῖς , ἀλλ ʼ ἁπλοῦς καὶ ἀποίκιλος , Etym. Mag.… For the distinction between ἀκέραιος , ἁπλοῦς , and ἄκακος , see Tittm. Synon. i. p. 27.” Ellicott. On τέκνα θεοῦ , see especially Romans 8:14-15 . ἄμωμα , blameless : unblamed, and unblamable: Herod. uses it, ii. 177, of a law: τῷ ἐκεῖνοι ἐς αἰεὶ χρέωνται , εόντι ἀμώμῳ νόμῳ . The whole clause is a reminiscence of ref. Deut.,

2 Thessalonians 3:1-5 — 1 5 .] Exhortation to pray for him and his colleagues (1, 2). His confidence that the Lord will keep them (3) and that they will obey his commands (4). Prayer for them (5).

1 Timothy 2:8 — See summary at beginning of chapter. I will then (“in βούλομαι the active wish is implied: it is no mere willingness or acquiescence,” Ellic. On the distinction between βούλομαι and θέλω , see Donaldson, Cratyl. § 463, p. 650 f. Exodus 2:0 : and Ellic. on ch. 1Ti 5:14 ) that the men (the E. V. by omitting the article, has entirely obscured this passage for its English readers, not one in a hundred of whom ever dream of a distinction of the sexes being here intended. But again the position

1 Timothy 3:4 — besides its anarthrousness, should have prevented this mistake: cf. also Titus 1:6 , μιᾶς γυναικὸς ἀνήρ , τέκνα ἔχων πιστά , κ . τ . λ .) in subjection (i.e. who are in subjection) with all gravity (‘ reverent modesty ,’ see ch. 1 Timothy 2:2 . These words are best applied to the children , not to the head of the house, which acceptance of them rather belongs to the rendering impugned above. It is the σεμνότης of the children, the result of his προστῆναι , which is to prove that he knows

Titus 3:1-2 — 1, 2 .] Rules concerning behaviour to those without . Put them in mind (as of a duty previously and otherwise well known, but liable to be forgotten) to be in subjection to governments, to authorities, to obey the magistrate ( πειθαρχεῖν here probably

Hebrews 11:35 — also below) their dead by (out of, by means of, their reception springing out of it as its cause) resurrection (not, the resurrection : see below. The cases alluded to seem to be those of the widow of Zarephath, 1 Kings 17:17 ff., and the Shunamite, 2 Kings 4:17 ff., whose sons were raised, the former by Elijah, the latter by Elisha. The faith must be that of the women themselves, the subject of the sentence, not merely that in the Prophets): but (for the contrast, see below) others were broken

Hebrews 13:2 — 2 .] Forget not hospitality to strangers (so in ref. 1 Pet., after recommending ἀγάπην ἐκτενῆ εἰς ἑαυτούς , he proceeds φιλόξενοι εἰς ἀλλήλους . Cf. also ref. Rom., and Titus 1:8 ; 1 Timothy 3:2 . Bleek remarks that the notices found in the writings

Hebrews 7:28 — 28 .] Final bringing out of the contrast between the Aaronic priests and Christ . For (gives the reason for the difference in the last verse) the Law makes men (emphatic, opposed to υἱόν below) high priests, who have infirmity (cf. ch. Hebrews 5:2

Hebrews 9:7 — second (innermost, the Holy of holies) once in the year (i. e. on the day of atonement, the 10th day of the 7th month: the same expression is used in reff. Exod. and Levit. The entrance took place, on that day , twice at least, from Leviticus 16:12-16 ; the Mischna says, four (three?) times, Joma Hebrews 9:1 ; vii. 4. Much trouble has been spent by antiquarians on the question: see the whole treated in Bleek, if it be thought worth while: it may suffice here to say that the Writer follows the

James 1:8 — 8 .] He is a man with two minds, unstable (cf. Dio Chrys. above. Hippocrates uses it of fevers which observe no fixed periods: Demosth. p. 303, of the wind, ἀκατάστατον ὥσπερ ἐν θαλάττῃ πνεῦμα . We have, ἀκαταστασία ch. James 3:16 , and in Luke 21:9 ; 1Co 14:33 ; 2 Corinthians 6:5 ; 2Co 12:20 ) in all his ways (such is the best way of taking this sentence, making it all predicate and all to apply to ὁ ἄνθρωπος ἐκεῖνος as its subject. The common way, to take ἀνὴρ δίψυχος as a new subject, as

James 2:3 — (with respect, see reff.: so as to take into consideration) the man wearing a splendid garment (thus designated, because it is this which wins for him the respect which attracts your notice) and say, Sit thou ( κάθου for κάθησο , occurring Matthew 22:44 ; Luke 20:42 ; Acts 2:34 ; 1 Kings 1:23 ; 1 Kings 22:5 ; 1 Kings 4:0 Kings Jam 2:6 al., is not found in pure Greek. See Winer, § 14. 4) here (pointing out a spot to him: and that, as the contrast between ὧδε and ἐκεῖ (shews, in the midst, near

1 Peter 2:5 — advocate for the indicative, maintains that the passage is epexegetical of the preceding ἵνα ἐν αὐτῷ αὐξηθῆτε , shewing how love to the word, seeking in the word the Lord Himself and His goodness, of itself leads to the completion set forth in 1 Peter 2:5 . But I cannot help feeling that this view of epexegesis of ἵνα ἐν αὐτ . αὐξ . is much weakened by the fact that πρὸς ὅν must be referred to κύριος , which is already separated from ἵνα κ . τ . λ . by εἴπερ ἐγεύσασθε κ . τ . λ . And other weightier

Revelation 1:6 — Apostles: consisting of those who are His, and consummated at His glorious coming. This kingdom is one in which his saints will themselves reign, see the parallel place ch. Revelation 5:10 , where καὶ βασιλεύσουσιν ἐπὶ τῆς γῆς is added: and Daniel 7:27 ; but above all the place which is here referred to, Exodus 19:6 , ὑμεῖς δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα καὶ ἔθνος ἅγιον ( 1Pe 2:9 )), priests (the βασιλείαν was the collective description: ἱερεῖς is the individual designation. See on the union

Revelation 3:21 — 21 .] He that conquereth (see above, ch. Revelation 2:26 , and Revelation 3:12 , for the construction), I will give to him to sit (in the blessed life of glory hereafter: such promises cannot be regarded, as this by some, as partially fulfilled in this