Bible Commentaries

Matthew 27:55-56 — 55, 56. ] ἠκολ ., the historic aorist in a relative clause, see Acts 1:2 ; Joh 11:30 alli [193] . fr.: and Winer, § 40. 5, end: where the true account of the idiom is given; viz. that in such clauses, the Greek merely states the event as a past one, where we commonly use the pluperfect. [193] alii = some cursive mss.

Mark 16:20 — 20. ] ἐξελθόντες not, from the chamber where they were assembled (Meyer) which would not answer to ἐκήρυξαν πανταχοῦ , but would require some immediate action of that very day to correspond to it (see Mat 12:14 ); but used in the more solemn sense of

Luke 1:17 — course that must be understood in the better sense, of the good prevailing, and the bad becoming like them. ἀπειθής , as in reff., not unbelieving , but disobedient. On the verb ἀπειθεῖν , see note, Hebrews 3:18 , and on ἀπείθεια , note, Ephesians 2:2 . ἐν is elliptic for εἰς τὸ εἶναι ἐν … see reff. Augustine, De Civ. Dei, xx. 29, vol. vii. ‘est sensus, ut etiam filii sic intelligant legem , id est, Judæi, quemadmodum patres eam intellexerunt , id est Prophetæ, in quibus erat et ipse

John 1:21 — 21. ] σὺ οὖν τί ; equivalent to τί λέγεις περὶ σεαυτοῦ ; John 1:22 . Ἡλίας εἶ ; ] The whole appearance of John reminded them of Elias: see Matthew 3:4 , and compare 2 Kings 1:8 . Besides, his announcement that the Kingdom of God was at hand , naturally

John 1:34 — testimony, after the mention of the giving of this token by Him who sent him; And I have seen ( accordingly ) &c. The token must have been given to the Baptist by a special revelation , which also revealed to him his own errand and office; so Luke 3:2 , ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχ . υἱὸν ἐν τῇ ἐρήμῳ . μεμαρτύρηκα is stronger than μαρτυρῶ I have seen (on the perf. see above, Joh 1:32 ) and have borne testimony it is a reference to his testimony at the time, as a thing on record in their

John 13:27 — 27. ] “ Post offulam, non cum offula.” Bengel. Observe the ψωμίον stands for the act in which it played a principal part. This giving the sop was one of the closest testimonies of friendly affection. τότε carries a graphic power and pathos

John 13:31 — quasi obice rupto torrentes gratiæ a labiis Jesu effunduntur.” Id. ἐδοξάσθη spoken proleptically as if accomplished, because the deed was actually in doing, which was to accomplish it. The glorifying spoken of here, and in δοξάσει , John 13:32 , is not the same. This is the glorifying of God by Christ on earth, in His course of obedience as the Son of Man, which was completed by His death ( ὑπήκοος μέχρι θανάτου , Php 2:8 ). And His death was the transition-point between God being glorified

John 4:22 — 22. ] But he will not leave the temple of Zion and the worship appointed by God without His testimony. He decides her question not merely by affirming, but by proving the Jewish worship to be the right one. In the Samaritan worship there was no leading

John 9:2 — 2. ] According to Jewish ideas, every infirmity was the punishment of sin (see Joh 9:34 ). From Exodus 20:5 , and the prevailing views on the subject, the disciples may have believed that the man was visited for the sins of his parents: but how could

Acts 18:24-28 — 24 28. ] APOLLOS AT EPHESUS, AND IN ACHAIA. Ἀπολλώς ] abbreviated from Ἀπολλώνιος [as Lucas from Lucanus, &c.]: see var. read. Ἀλεξανδρεύς ] Alexandria was the great seat of the Hellenistic [or later Greek] language, learning, and philosophy (see

Acts 2:47 — partaking of food , but to their general manner of conversation, including the recurrence of special ejaculations and songs of praise by the influence of the Spirit. τοὺς σωζομένους ] those who were in the way of salvation: compare σώθητε , Acts 2:40 ; those who were being saved . Nothing is implied by this word, to answer one way or the other the question, whether all these were finally saved . It is only asserted, that they were in the way of salvation when they were added to the Christian

Acts 20:7 — 7. ἐν τῇ μιᾷ τ . σαββ .] We have here an intimation of the continuance of the practice, which seems to have begun immediately after the Resurrection (see Joh 20:26 ), of assembling on the first day of the week for religious purposes. (Justin Martyr, Apol. i. 67, p. 83, says, τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται .) Perhaps the greatest proof of all,

Acts 21:1 — Acts 21:1 .] The E. V., ‘ After we had gotten from them ,’ does not come up to the original: δείκνυσι τὴν βίαν τῷ εἰπεῖν ἀποσπασθέντας ἀπ ʼ αὐτὦν , Chrys. εὐθυδρομ .] See ref., having run before the wind . Cos , opposite Cnidus and Halicarnassus,

Acts 25:10 — 10. ] Paul’s refusal has a positive and a negative ground 1. ‘ Cœsar’s tribunal is my proper place of judgment : 2. To the Jews I have done no harm, and they have therefore no claim to judge me ’ (De W.). ἐπ . τ . β . Καίς . ] Meyer quotes from Ulpian, “Quæ acta gestaque sunt a procuratore Cæsaris sic ab eo comprobantur, atque si a Cæsare

Acts 8:39 — angel of the Lord caught away Philip ,’ is curious, and has probably arisen from a desire to conform the results of the eunuch’s baptism to the usual method of the divine procedure, and the snatching away of Philip to his commission, Acts 8:26 . But the Spirit did not fall on the Samaritans after baptism by Philip. The text clearly relates a supernatural disappearance of Philip: compare μήποτε ᾖρεν αὐτὸν πνεῦμα κυρίου , 4 Kings Acts 2:16 ; no interpretation (as Eichhorn, Kuin., Olsh., Meyer)

Acts 9:31 — of the time since the conversion of Saul. De Wette observes, that the attention of the Jews was, during much of this time, distracted from the Christians, by the attempt of Caligula to set up his image in the temple at Jerusalem, Jos. Antt. xviii. 8. 2 9. οἰκοδομουμένη ] See Matthew 16:18 . It probably refers to both external and internal strength and accession of grace. Paul commonly uses it of spiritual building up: see reff. πορ . τῷ φόβ . ] walking in the fear : for construction see

Romans 14:22 — 22. ] The faith which thou hast (this reading, which is the more probable on critical grounds, was perhaps changed into the σὺ πίστιν ἔχεις of the rec. on account of the position of the σύ . But this is quite in St. Paul’s manner: cf. Romans 14:4

Romans 2:5 — 5. ] I am inclined with Lachmann to regard the question as continued. If not, the responsive contrast to the question in Rom 2:4 would begin more emphatically than with κατὰ δὲ …; it would be σὺ δὲ κατὰ .… or θησαυρίζεις δὲ σεαυτῷ κατὰ .… But the enquiry loses itself in the digressive clauses following, and no where comes pointedly to an end. I have therefore not placed a mark

1 Corinthians 7:2 — 2 .] The former course is expedient would avoid much trouble’ in the flesh:’ but as a general rule it may not be , seeing that for a more weighty reason the contrary course is to be recommended. But on account of [the] fornications (the

2 Corinthians 11:2 — 2. ] ‘That forbearance which you do really extend to me, and for more of which I now pray, is due from you, and I claim to have it exercised by you, because I have undertaken to present you to Christ as a chaste bride to her husband, and ( 2Co 11:3