Bible Commentaries

Matthew 11:7-30 — 7 30. ] The discourse divides itself into TWO PARTS: (1) Matthew 11:7-19 , the respective characters and mutual relations of John and Christ: (2) Matthew 11:20-30 , the condemnation of the unbelief of the time ending with the gracious invitation to all the weary and heavy laden to come to Him, as truly ὁ ἐρχόμενος .

Matthew 14:10 — 10. ] It appears from the damsel’s expression δός μοι ὧδε and this verse, that the feast was held either at Machærus or at no great distance from it. Antipas had a palace near, τὰ πλησίον Ἰορδάνου βασίλεια κατὰ Βηθαράμαθον , B. J. ii. 4. 2; but he was not there on account of the war with Aretas , see above.

Matthew 18:7 — 7. ] See 1 Corinthians 11:19 . Stier suggests that Judas, who took offence at the anointing in Bethany, may have been on other occasions the man by whom the offence came, and so this may have been said with special reference to him. Still its general import is undeniable and plain. See also Acts 2:23 .

Matthew 21:13 — 13. ] Stier remarks that the verse quoted from Jeremiah is in connexion with the charge of murder , and the shedding of innocent blood (see Jer 7:6 ). Luther translates σπ . λῃστ ., Mardergrube . On the intention of this act of our Lord, see notes on John 2:15 . It was a purely Messianic act; see Malachi 3:1-3 .

Matthew 8:5 — 5. ἑκατόνταρχος ] He was a Gentile , see Matthew 8:10 , but one who was deeply attached to the Jews and their religion; possibly, though this is uncertain, a proselyte of the gate (no such term as σεβόμενος , φοβούμενος τὸν θ . is used of him, as commonly of these proselytes, Acts 10:2 a [98] .). [98] alii = some cursive mss.

Mark 13:1 — 1. ποταποὶ λίθοι ] Josephus, B. J. ver. 5. 2, 3, says, πέτραι δὲ τεσσαράκοντα πήχεις τὸ μέγεθος ἧσαν τοῦ δομήματος. And again, vi. 4. 1, ἓ ξ ἡμέραις ἀδιαλείπτως ἡ στεῤῥοτάτη πασῶν ἑλέπολις τύπτουσα τὸν τοῖχον οὐδὲν ἤνυσεν· ἀλλὰ καὶ ταύτης καὶ τῶν ἄλλων τὸ μέγεθος καὶ ἡ ἁρμονία τῶν λίθων ἦν ἀμείνων . See also Antt. xv. 11. 3.

Luke 22:10 — 10. ] There can, I think, be no question that this direction was given in superhuman foresight, just as that in ch. Luke 19:30 : see also 1 Samuel 10:2-8 , and Matthew 17:27 . This person carrying water would probably be a slave , and the time, towards evening, the usual hour of fetching in water.

Luke 23:11 — 11. ] στρατ . are the bodyguard in attendance upon Herod . ἐσθῆτα λαμπρ . ] Variously interpreted: either purple , as befitting a king, and why should this not be the very χλαμὺς κοκκίνη afterwards used by Pilate’s soldiers (Matthew 27:28 ; ἱμάτιον πορφυροῦν , Joh 19:2 )? or white , as λαμπρ . is rendered by some (but see note), Acts 10:30 .

Luke 9:26 — 26. ] After λόγους , Mark adds ἐν τῇ γεν . ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ . Meyer remarks: ‘the Glory is threefold: (1) His own , which He has to and for Himself as the exalted Messiah: (2) the glory of God , which accompanies Him as coming down from God’s Throne: (3) the glory of the angels , who surround Him with their brightness.’

Acts 10:34 — 34. ἀνοίξας τὸ στ . ] Used (see reff.) on occasions of more than ordinary solemnity. ἐπ ʼ ἀληθείας κατ . ] ‘For the first time I now clearly, in its fulness and at a living fact , apprehend (grasp by experience the truth of) what I read in the Scripture (Deuteronomy 10:17 ; 2 Chronicles 19:7 ; Job 34:19 ).’

1 Corinthians 11:10 — Wette. To enumerate the various renderings would be impossible. Some of the principal are, (1) a sign of power to pray and prophesy in public, bestowed on her by her husband . So Schrader, iv. 158: but this would be quite irrelevant to the context. (2) Some suppose ἐξουσίαν actually to mean a veil, because the Heb. רָדִיד , ‘a veil,’ comes from the root רָדַד , ‘ subjecit .’ So Hammond, Le Clerc, al. But (see Lexx.) ‘ subjecit ’ is not the primary, only a tropical

2 Thessalonians 3:14 — ‘Eum hac epistola freti severius tractate’ (Pelt): but both these require σημειοῦσθε to be diverted from its simple meaning.) The great objection to the above connexion is that St. Paul has already pointed out the manner of treating such an one, 2 Thessalonians 3:6 , and is not likely to enjoin a further reference to himself on the subject. It is far better therefore, with Chrys. (there seems no reason for qualifying this by apparently , as Ellic), Est., Corn.-a-lap., Beza, Hamm., Whitby, Schott,

Hebrews 11:2 — 2 .] For (q. d. ‘and so high a description of faith is not undeserved, seeing that …’ The γάρ does not bring in any proof of the foregoing description, only shews that faith is noble enough to be dignified with the offices just named) in

Hebrews 9:17 — 17 .] for (renders a fresh reason within the domain of the former γάρ , explaining the axiom of Heb 9:16 ) a testament is of force ( βεβαία , see on ch. Hebrews 2:2 , and Rom 4:16 ) in the case of the dead ( ἐπί , over, the thing predicated being the substratum or condition of the subject. Doubtless in choosing the plural, and indeed the word itself, the Writer has in his mind the transition which he is about

James 2:18 — arisen from overlooking the fact that it continues the argument from the previous verses, and does not begin a new portion of the subject. And the reason why this has been overlooked, is, the occurrence between the two of the general clause in James 2:17 . The same mistaken person is in the Apostle’s view throughout, down to James 2:22 ; and it is as addressed to him, on the part of a chance objector to his inconsistency, that the ἀλλ ʼ ἐρεῖ τις is introduced: the ἀλλά conveying the opposition

2 Peter 3:9 — differre: is demum tardat, qui ultra debitum tempus quod agendum est differt”) concerning his promise (so, connecting the gen. with the verb, and not with ὁ κύριος , must the words be taken. The gen. is one of partition, as in ὑστερεῖν τινος , 2 Corinthians 11:5 ; 2 Corinthians 12:11 , παύεσθαί τινος , 1 Peter 4:1 , &c., the being late implying a falling short) as some (viz. the scoffers in question, who are pointed at) account (His conduct) tardiness (better thus, making βραδυτῆτα predicate,

1 John 2:26-27 — 26, 27 .] Conclusion of the section concerning antichrist . These things I wrote to you concerning them that deceive you ( ταῦτα , the whole since 1 John 2:18 . The pres. part. πλανώντων describes the occupation, the endeavour of the antichrists:

1 John 4:13 — 13 .] In this we know that we are abiding in Him and He in us, because He hath given us of His Spirit (nearly repeated from ch. 1 John 3:24 . But why introduced here? In the former verse, the fact of His abiding in us was assured to us, if we love one another. Of this fact, when thus loving, we need a token. Him we cannot see: has He given us any testimony of His presence in us? He has

Revelation 2:1-29 — Rev 2:1 to Revelation 3:22 .] THE EPISTLES TO THE SEVEN CHURCHES. Views have considerably differed respecting the character of these Epistles, whether they are to be regarded as simply historical, or historico-prophetical, or simply prophetical. The point

Revelation 3:1-22 — Rev 2:1 to Revelation 3:22 .] THE EPISTLES TO THE SEVEN CHURCHES. Views have considerably differed respecting the character of these Epistles, whether they are to be regarded as simply historical, or historico-prophetical, or simply prophetical. The point