Bible Commentaries

Matthew 26:65 — 65. ] In Leviticus 21:10 (see also Lev 10:6 ) the High-priest is ordered not to rend his clothes ; but that appears to apply only to mourning for the dead . In 1Ma 11:71 , and in Josephus, B. J. ii. 15. 4, we have instances of High-priests rending their clothes. On rending the clothes at hearing blasphemy, see 2 Kings 18:37 .

Matthew 4:18 — 18. παρὰ τὴν θάλασσαν τῆς Γαλιλαίας ] The lake of Gennesareth or Tiberias ( Joh 6:1 ), called in the O.T. “the sea of Chinnereth,” Numbers 34:11 , or Chinneroth, Joshua 12:3 ; the Γεννησαρῖτις λίμνη of Josephus, Antt. xviii. 2. 1: Strabo xvi. p. 755: Plin. Matthew 4:16 : Ptol [30] Matthew 4:15 . It is of an oval shape, about 13 geographical miles long, and 6 broad: and is traversed by the Jordan from N. to S. “Its

Mark 10:46-52 — 46 52. ] HEALING OF BLIND BARTIMÆUS ON DEPARTURE FROM JERICHO. Matthew 20:29-34 .Luke 18:35-43; Luke 18:35-43 . On the three accounts referring to one and the same miracle, see on Matt. I will only add here, that a similar difference of number between Matt. and Mark is found in the miracle in the neighbourhood of Gergesa, ch. Mark 5:2 .

Luke 10:24 — 24. προφ . κ . βασ . ] David united both these, also Solomon. There may be an especial reference to the affecting last words of David, 2 Samuel 23:1-5 , which certainly are a prophecy of the Redeemer, and in which he says, Luke 10:5 , “This is all my salvation, and all my desire, though he make it not to grow:” see also Genesis 49:18 .

Luke 12:16 — 16. ] Our Lord in this parable sets before us one arrived at the very height of worldly prosperity, and that by no unfair means; ‘non limite perturbato, non spoliato paupere, non circumvento simplice.’ Aug. Serm. 178, c. 2, vol. v. It was by God’s blessing that he became thus rich, which might have been a real blessing, if he had known how to use it.

Luke 12:49 — 49. πῦρ ] It is extraordinary that the official announcement of the Baptist (ch. Luk 3:16 ) αὐτὸς ὑμᾶς βαπτίσει ἐν πν . ἁγ . καὶ πυρί connected with the mention of a baptism here, with the promise Acts 1:5 , and the appearance Acts 2:3 , so strikingly expressed as διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός , have not kept the Commentators in general (Bleek is an exception) from falling into the blunder of imagining here that the fire is synonymous with, and means no more than, the discord

Luke 14:17 — 17. ] The δοῦλος is one spirit , one message; but not necessarily, in the three cases, one and the same person . The three messages were delivered (1) by John the Baptist and our Lord; (2) by our Lord and the Apostles; (3) by the Apostles and those who came after. The elder prophets cannot be meant, for ἕτοιμά ἐστιν πάντα was the message, = ἤγγικεν ἡ βασ . τ . οὐρ .

Luke 15:12-20 — 12 20. ] The part of the parable relating to the prodigal himself divides itself into three parts 1. his sin: 2. his misery: 3. his penitence . In Luk 15:12-13 his sin is described. It consists in a desire to depart from his Father’s house and control, and to set up for himself, to live a life of what the carnal man calls liberty .

Luke 15:20 — 20. ] What he has resolved, he does: a figure not of the usual , but of the proper course of such a state of mind. μακρ . ἀπέχ . ] Who can say whether this itself was not a seeking? whether his courage would have held out to the meeting? On what follows, see especially Jeremiah 3:12 ; James 4:8 ; Genesis 46:29 ; 2 Samuel 14:33 .

Luke 22:3-6 — 3 6. ] COMPACT OF JUDAS WITH THEM TO BETRAY HIM. Matthew 26:14-16 . Mark 14:10-11 . Our account is strikingly peculiar and independent of the others. The expression εἰσῆλθ . δὲ σατ . is found in John 13:27 , and certainly in its proper place . Satan had not yet entered into Judas, only ( Joh 13:2 ) put it into his heart to betray our Lord.

John 3:22 — 22. μετὰ ταῦτα ] The sequence is not immediate; for this, John uses μετὰ τοῦτο , see ch. John 11:7 ; John 11:11 ; John 19:28 . τὴν Ἰουδαίαν γῆν , the rural districts of Judæa, in distinction from the metropolis. ἐβάπτ . , viz. by means of His disciples: see ch. John 4:2 , and note. The place is not named: perhaps He did not remain in one fixed spot.

John 7:50 — 50. ] The Jews had, since the sabbath-healing, condemned Jesus, and were seeking to kill him. But in Exodus 23:1-2 ; Deuteronomy 1:16-17 , justice is commanded to be done in the way here insisted on by Nicodemus. On the consistency, and development, of the character of Nicodemus, Luthardt has some valuable remarks, pp. 125 ff. [see on ch. Joh 19:39 ].

Acts 13:35 — 35. διότι καί ] wherefore also , correspondent to which purpose, of His Christ not seeing corruption. ἑτέρῳ ] viz. ψαλμῷ , referring to Acts 13:33 . λέγει ] viz. ὁ θεός , not David: the subject is continued from Acts 13:32 ; Acts 13:34 , and fixed by εἴρηκεν and δώσω just preceding. δώσεις and ὅσιον accurately correspond to δώσω and ὅσια before. See on ch. Acts 2:27 .

Acts 5:41 — 41. τοῦ ὀν .] Not ‘ this Name ’ (as Beng. and Kuin. [nor, ‘ his Name ’ (as E. V.)]), but the Name , κατ ʼ ἐξοχήν , viz. of Christ. So the Heb. שֵׁם is used Leviticus 24:11 ; Leviticus 24:16 ; see reff. and compare τῆς ὁδοῦ , ch. Acts 9:2 , and Euseb. H. E. Acts 5:18 , κέκριται (sc. Alexander) … οὐ διὰ τὸ ὄνομα , ἀλλὰ δι ʼ ἃς ἐτόλμησε λῃστείας .

Romans 10:21 — 21 .] But of (not ‘ to ,’ but ‘ with regard to :’ see reff. The words are not an address ) Israel (evidently emphatic; the former words having been said of the Gentiles) he saith (ibid. Rom 10:2 ), All the day (after μου in LXX) I stretched forth my hands (the attitude of gracious invitation) to a people disobedient and gainsaying (rebellious; the same word סֹרֵר occurs Deu 21:18 ).

Romans 10:8 — 8 .] But what says it? The word is near thee, in thy mouth (to confess), and in thine heart (to believe): that is (see above), the word of faith (which forms the substratum and object of faith, see Galatians 3:2 ; 1Ti 4:6 ) which we (ministers of Christ: or perhaps, I Paul) preach . This verse has been explained in dealing with Romans 10:6-7 .

Romans 2:12 — 12. ὅσοι γ . ἀνόμως .… ] For as many as have sinned without (the) law (of Moses): shall also perish without (the) law (of Moses): i.e. it shall not appear against them in judgment . Whether that will ameliorate their case, is not even hinted,

1 Corinthians 14:37 — 37 .] πνευματικός , one spiritually endowed: not quite as in ch. 1 Corinthians 2:15 . ἃ γράφω ] the things which I am writing , viz. ‘ these regulations which I am now making.’ κυρίου , emphatic: the Lord’s (commandment) : carrying His authority. No more direct assertion of inspiration can be uttered than this. “Paul stamps here the seal of apostolic authority : and on that seal is necessarily Christ .” Meyer.

Ephesians 4:6 — central Object: ‘hoc est præcipuum, quia inde manant reliqua omnia,’ Calv. But we must not miss the distinct witness to the doctrine of the Holy Trinity in these verses: going upwards, we have 1st, the One Spirit dwelling in the one body: 2nd, the One Lord appropriated by faith and professed in baptism: 3rd, One God and Father supreme, in whom all find their end and object) and Father of all (masculine: ‘of all within the Church,’ for so is clearly the primary meaning, where

Colossians 4:10 — 10 .] Aristarchus was a Thessalonian ( Act 20:4 ), first mentioned Acts 19:29 , as dragged into the theatre at Ephesus during the tumult, together with Gaius, both being συνέκδημοι Παύλου . He accompanied Paul to Asia (ib. Act 22:4 ), and was with him in the voyage to Rome ( Act 27:2 ). In Philemon