Bible Commentaries

Matthew 18:20 — 20. ] A generalization of the term ἐκκλησία , and the powers conferred on it, which renders it independent of particular forms of government or ceremonies, and establishes at once a canon against pseudo-catholicism in all its forms: cf. 1 Corinthians 1:2 . ἐκεῖ εἰμί must be understood of the presence of the Spirit and Power of Christ, see chap. 28 ult.

Matthew 20:29-34 — 29 34. ] HEALING OF TWO BLIND MEN ON HIS DEPARTURE FROM JERICHO. Mark 10:46-52 .Luke 18:35-43; Luke 18:35-43 ; Luke 19:1 , with however some remarkable differences. In the much more detailed account of St. Mark, we have but one blind man, mentioned by

Matthew 21:43 — 43. ] Our Lord here returns to the parable , and more plainly than ever before announces to them their rejection by God. The ἀμπελών is now ἡ βασ . τ . θ . The ἔθνος here spoken of is not the Gentiles in general, but the Church of the truly faithful , the ἔθνος ἅγιον , λαὸς εἰς περιποίησιν of 1 Peter 2:9 ; see Acts 15:14 .

Matthew 7:16 — 16. ] The καρποί are both their corrupt doctrines and their vicious practices, as contrasted with the outward shews of almsgiving, prayer, and fasting, their sheep’s clothing to deceive. ‘Quærimus fructus caritatis, invenimus spinas dissentionis.’ Aug [89] Enarr. in Psalms 149:1 , § 2, vol. iv. pt. ii. See James 3:12 ; ch. Matthew 12:33-34 . [89] Augustine, Bp. of Hippo , 395 430

Mark 1:40-45 — 40 45. ] CLEANSING OF A LEPER. Matthew 8:2-4 .Luke 5:12-14; Luke 5:12-14 . The account here is the fullest, and evidently an original one, from an eye-witness. St. Luke mentions ( Mar 1:15 ) the spreading of the fame of Jesus, without assigning the cause as in our Mark 1:45 . See note on Matt.

Luke 9:13 — 13. ] εἰ μή τι unless indeed we were to go and buy, &c. On the construction see 1 Corinthians 9:11 (v. r.); Luke 14:5 : Revelation 11:5 (re [74] .); and Winer, § 41. b . 2 prope fin., edn. 6. [74] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree

John 3:2 — 2. ] νυκτός for fear of the Jews: see ch. John 12:42 . The discourse seems to have taken place between Jesus and Nicodemus alone , and may have been related by our Lord to the Evangelist afterwards. If this be deemed improbable (though I do not see

Acts 16:6 — here concerned, which was the great central space of Asia Minor, yet retaining the name of its earliest inhabitants, and on account of its being politically subdivided among the contiguous provinces, impossible to define accurately (see C. and H. i. p. 280, note 1). The Apostle’s route must remain very uncertain. It is probable that he may have followed the great road (according to his usual practice and the natural course of a missionary journey) from Iconium to Philomelium and perhaps as far

Acts 2:9 — three great dispersions of the Jews, the Chaldean, Assyrian, and Egyptian. So also Wordsw. ‘Habet (Parthia) ab ortu Arios, a meridie Carmaniam et Arianos, ab occasu Protitas Medos, a septentrione Hyrcanos, undique desertis cincta,’ Plin. vi. 29. See also Strabo, xi. 9, and Winer, Realw. Μῆδοι ] Media, W. of Parthia and Hyrcania, S. of the Caspian sea, E. of Armenia, N. of Persia. Ἐλαμῖται ] in pure Greek Ἐλυμαῖοι , inhabitants of Elam or Elymais, a Semitic people ( Gen 10:22 ). Elam is

Romans 12:8 — hardly satisfies me, because σπουδή and ἱλαρότης designate not so much the inward frame of mind, as the outward character of the superintendence and the compassion: as might be expected, when gifts to be exercised for mutual benefit are spoken of. In 2 Corinthians 8:2 ; 2Co 9:11 ; 2 Corinthians 9:13 , Jos. Antt. vii. 13. 4 (where David admires Araunah, τῆς ἁπλότητος καὶ τῆς μεγαλοψυχίας ), the word signifies ‘ liberality :’ so perhaps ἁπλῶς also, James 1:5 , but see note there. This meaning

Romans 14:13 — 13. ] See above. The second κρίνατε is used as corresponding to the first, and is in fact a play on it: ‘pulchra mimesis ad id quod præcedit,’ Bengel: see Jam 2:4 for another instance: but determine this rather. πρόσκομμα (see Rom 14:21 ), an occasion of stumbling , in act : σκάνδαλον (ib.), an occasion of offence , in thought .

Romans 2:2 — 2. ] οἴδ . δέ , ‘ atqui scimus ’ now we know. κατὰ ἀλ . ] according to truth , as E. V., De Wette: not, ‘ truly,’ ‘revera ’ (as Raphel, &c.) for οἴδαμεν , on which the emphasis is, implies certain knowledge. Nor does κατὰ ἀλ . belong to κρῖμα , ‘ judgment according to truth ’ (as Olsh.), but to ἐστίν , is , (proceeds) according to justice ( Joh 8:16 ).

Romans 9:22 — 22 .] But what if (by the elliptical εἰ δέ the answer to the question of the objector, Romans 9:19 , seems to be introduced; ἐὰν οὖν occurs in a similar connexion John 6:62 ; and ἀλλ ʼ εἰ , Soph. Œd. Col. 590, ἀλλ ʼ εἰ θέλοντάς γ ʼ οὐδὲ σοὶ φυγεῖν καλόν

1 Corinthians 4:1-5 — 1 5. ] He shews them the right view to take of Christian ministers ( 1Co 4:1-2 ); but, for his part, regards not man’s judgment of him, nor even judges himself, but the Lord is his Judge ( 1Co 4:3-4 ). Therefore let them also suspend their judgments till the Lord’s coming, when all shall be made plain .

2 Corinthians 5:1 — 1. ] For (gives the reason of ch. 2 Corinthians 4:17 , principally of the emphatic words of that verse καθ ʼ ὑπερβολὴν εἰς ὑπερβ ., shewing how it is that so wonderful a process takes place) we know (as in ch. 2 Corinthians 4:14 , are convinced, as a sure matter of hope) that if (‘

Colossians 2:11 — substance , of which that rite is but the shadow) in whom ye also were circumcised (not as E. V. ‘ are circumcised,’ the reference being to the historical fact of their baptism) with a circumcision not wrought by hands (see Ephesians 2:11 , and Romans 2:29 . The same reference to spiritual (ethical) circumcision is found in Deuteronomy 10:16 ; Deuteronomy 30:6 ; Ezekiel 44:7 ; Act 7:51 ), in (consisting in which found its realization in) your putting off (= when you threw off:

2 Timothy 1:7 — which He gave us was not:’ see Rom 8:15 and note. The usage of πνεῦμα without the art. in the sense of the spirit of man dwelt in by the Spirit of God, and as the Spirit of God working in the spirit of man, as e.g. continually in Romans 7:0 . (2 Timothy 1:4-5 ; 2Ti 1:9 bis, 13, 14), in 1 Corinthians 2:4 ; cf. 1 Corinthians 6:17 , forbids our rendering πνεῦμα ‘ a spirit ’ (subjective), as Conyb. al.) of cowardice (the coincidence in sound with the πνεῦμα δουλείας of Romans 8:15

2 Timothy 2:14 — 14 .] These things (those which have just preceded 2Ti 2:8-13 ) call to their minds (reff.: the minds viz. of those among whom thou art ministering, as the context shews: see a similar ellipsis in Tit 3:8 ), testifying to them before the Lord not to contend with words (see 1 Timothy 6:4 . The var. reading

1 John 2:9-10 — 9, 10 .] We now come to the enunciation of the law of brotherly love , and in a form resembling that used in ch. 1 John 1:8 ; 1 John 1:10 ; and in 1 John 2:4 f. First is asserted the incompatibility of living in hatred and walking in the light: then the identity of walking in love and walking in the light: then lastly as a contrast to the last ( ὁ ἀγαπῶν .… ὁ δὲ μισῶν ), the same fact with regard to hatred

1 John 4:6 — Apostles and their companions in the ministry, or all believers? Or again, all teachers of God’s truth, the Apostles included? It is hardly likely that the wider meaning has place here, seeing that 1) he has before said ὑμεῖς ἐκ τοῦ θεοῦ ἐ?James , , 2 ) he is here opposing one set of teachers to another. On the other hand, it is not likely that he should confine what is said to the Apostles only: such as are mentioned with praise in 3Jn 1:5-8 would surely be included) are of God (see above): he