Bible Commentaries

Matthew 12:5 — 5. ] The priests were ordered to offer double offerings on the Sabbath ( Num 28:9-10 ), and to place fresh ( hot , and therefore baked that day) shewbread. In performing these commands they must commit many of what the Pharisees would call profanations of the Sabbath. So that, as Stier ( Mat 2:4 ), not only does the sacred history furnish examples of exception to the law of the Sabbath from necessity , but the Law itself ordains work to be done on the Sabbath as a duty .

Matthew 15:13 — however in its growth becomes identified with, and impersonated by, its recipients and disseminators. See this illustrated in notes on the parable of the sower, ch. 13 ‘ φυτόν , naturâ: φυτεία , curâ.’ Bengel. On this verse see John 15:1-2 .

Matthew 16:21-28 — 21 28. ] OUR LORD ANNOUNCES HIS APPROACHING DEATH AND RESURRECTION. REBUKE OF PETER. Mark 8:31-38 ; Mark 9:1 .Luke 9:22-27; Luke 9:22-27 . See note on Matthew 16:13 . Obscure intimations had before been given of our Lord’s future sufferings, see ch. Matthew 10:38 : John 3:14 , and of His resurrection, John 2:19 ( Mat 10:17-18 ?), but never yet plainly, as now. With Mark’s usual precise note of circumstances, he adds, καὶ παῤῥησίᾳ τὸν λόγον ἐλάλει .

Mark 2:19 — 19. ὅσον … νηστεύειν ] This repetition, contained neither in Matt. nor Luke , is inconsistent with the design of an abridger; and sufficiently shews the primary authority of this report, as also the ἐν ἐκείνῃ τῇ ἡμ . Mark 2:20 . St. Mark especially loves these solemn repetitions: cf. ch. Mark 9:42 ff. It is strange to see such a Commentator as De Wette calling the ἐν ἐκείνῃ τῇ ἡμ . a proof of carelessness . It is a touching way, as Meyer well observes, of expressing ‘in

Mark 4:21-25 — 21 25. ] Luke 8:16-18 ; and for Mark 4:25 , Matthew 13:12 . The rest is mostly contained in other parts of Matt. (Matthew 5:15 ; Matthew 10:26 ; Mat 7:2 ), where see notes. Here it is spoken with reference to teaching by parables: that they might take care to gain from them all the instruction which they were capable of giving: not hiding them under a blunted understanding, nor, when they did understand them, neglecting the teaching of them to others.

Luke 1:13 — 13. ] He had then prayed for a son but as appears below, long since for he now had ceased to look for an answer to his prayer. Many Commentators (Aug [6] , Thl., Euth., Grot., &c.) have thought his prayer was for the salvation of Israel by the appearance of the Messiah: but the former view appears more probable. [6] Augustine, Bp. of Hippo , 395 430 Ἰωάννην = יְהוֹחָנָן , Ἰωανάν LXX, 1 Chronicles 3:24 ; Ἰωνά , 4 Kings 25:23; Ἰωάνης , 2 Chronicles 28:12 ; = ‘God is favourable.’

Luke 14:2 — 2. ] ἔμπρ . αὐτ ., not as a guest: see Luke 14:4 , and compare ch. Luke 7:37 , and note on ib. Luke 7:45 . ἦν ἱστάμενος καὶ μὴ τολμῶν μὲν ζητῆσαι θεραπείαν διὰ τὸ σάββ . καὶ τοὺς Φαρ . φαινόμενος δὲ μόνον , ἵνα ἰδὼν οἰκτειρήσῃ τοῦτον ἀφ ʼ ἑαυτοῦ καὶ ἀπαλλάξῃ τοῦ ὕδρωπος . Euthym [95] It does not appear, though it is certainly possible, that he was set there by the Pharisees on purpose . This was before the meal ( Luk 14:7 ). [95] Euthymius Zigabenus, 1116

Luke 22:11-12 — 11, 12. ] The οἰκοδεσπ . was a man of some wealth, and could not be identical with the water-carrier (see notes on Matt.). κατάλ . is not here, as in ch. Luke 2:7 , an inn , but a room set apart at this season of the feast, by residents in Jerusalem, in which parties coming from the country might eat the Passover. The question therefore would be well understood; and the room being ἐστρωμένον , and as Mark adds, ἕτοιμον , would be no matter of surprise.

Luke 6:1-5 — 1 5. ] THE DISCIPLES PLUCK EARS OF CORN ON THE SABBATH. Matthew 12:1-8 . Mark 2:23-28 . Between the discourse just related here and in Mark, and this incident, Matthew interposes the raising of Jaeirus’s daughter, the healing of the two blind and one dumb, the mission of the twelve, and the message of John . I need not insist on these obvious proofs of independence in the construction of our Gospels. On the question of the arrangements, see on Matt.

John 2:13 — 13. ] No data are given to determine whether the reason of the short stay at Capernaum was the near approach of the Passover. Nothing is said of those who accompanied Jesus: but at all events, His already called disciples would be with Him (see John 2:22 , and ch. Joh 3:22 ), and among them in all probability the Evangelist himself: but not the rest of the Twelve , who were not yet called. Of this visit, the synoptic narrative records nothing.

John 4:2 — 2. ] Probably for the same reason that Paul did not baptize usually ( 1Co 1:14-16 ); viz. because His office was to preach and teach; and the disciples as yet had no office of this kind. To assume a further reason, e.g. that there might not be ground for those whom the Lord himself had baptized to boast of it, is arbitrary and unnecessary. “Johannes, minister, sua manu baptizavit; discipuli ejus, ut videtur, neminem. At Christus baptizat Spiritu Sancto.” Bengel.

Acts 13:25 — 25. ] As John was fulfilling his course (the expression is peculiar to Paul, see reff.) he said (not once but habitually). τί ἐμὲ ὑπ . εἶν . ] Not, ‘ I am not that which ye suppose me to be ,’ as Vulg. (reading τίνα , quem me arbitramini esse, non sum ego); Luth., Grot., Kuin., making τί (or τίνα ) relative, which it will not bear (see note on 1Co 15:2 ); but What suppose ye me to be? I am not He . See Luke 3:15 ff.

Acts 14:12 — 12. ] This distinction is (besides the reason given) in accordance with what Paul himself cites (as the saying of his adversaries, it is true, but not therefore without some physical foundation), ἡ παρουσία τοῦ σώματος ἀσθενής . So Chrysostom, ἐμοὶ δοκεῖ

Acts 20:11 — 11. ] The intended breaking of bread had been put off by the accident. τὸν ἄρτ ., as ch. Acts 2:42 . Were it not for that usage, the article here might import, ‘the bread which it was intended to break,’ alluding to ἄρτ . above. γευσάμενος ] having made a meal , see reff. The agape was a veritable meal. Not ‘ having tasted

Acts 4:34 — 34. ] γάρ gives a proof of God’s grace working in them, in that they imparted their goods to the poor: see especially 2 Corinthians 8:7 . πιπρασκομένων , the things which were being sold : the process of selling, as regarded the whole church, yet going on, though completed in individual cases; in the places cited by Wetst. from Demosth. and Appian the pres. retains its proper force, as here. In Appian, B. Civ. v. p. 1088, the expression is, τιμὰς τῶν ἔτι πιπρασκομένων .

1 Corinthians 15:25 — 25 .] See on the last verse: this is the divine appointment with regard to the mediatorial kingdom, that it should last till , and only till, all enemies shall have been subdued to it. θῇ , viz. Christ , not the Father , as Beza, Grot., Est., Billr., al.: it is parallel with καταργήσῃ , and included in the mediatorial acts of Christ, who in His world’s course goes forth νικῶν καὶ ἵνα νικήσῃ , Revelation 6:2 . It is otherwise with ὑπέταξεν , 1 Corinthians 15:27 ; see there.

Hebrews 2:14 — 14 .] The connexion and line of argument is this: in Heb 2:5 it was shewn, that not to angels, but to MAN, is the new order of things subjected: in Hebrews 2:6-8 , that this domination was predicated of man in the O. T.: in Hebrews 2:9 , that the only case of its fulfilment has been that of Jesus, who has

3 John 1:1 — ΙΩΑΝΝΟΥ Γ 1 .] ADDRESS. The elder (see prolegg. to the two Epistles) to Caius the beloved (on Caius, see prolegg. The epithet τῷ ἀγαπητῷ seems to be used this first time in a general sense: cf. ἐγώ below), whom I (for my own part: Caius was generally beloved, and the Apostle declares that he personally joins in the affection for him) love in ( the ) truth (see 2 John 1:1 , note. Ἐν ἀληθείᾳ ἀγαπᾷ ὁ κατὰ κύριον ἀγαπῶν ἐνδιαθέτῳ ἀγάπῃ , Œc.).

Revelation 11:1-2 — 1, 2 .] Command to measure the temple, but not the outer court, which is given to the Gentiles . And there was given to me (by whom , is not said, but it is left indefinite, as at ch. Revelation 6:11 , Rev 8:2 ) a reed like to a staff (see reff.) saying

Revelation 2:11 — 11 .] Conclusion : see above, Revelation 2:7 . He that conquereth shall not be injured ( οὐ μή gives great precision and certainty to the promise: there is no chance ( οὐ ) that he should be ( μή ).… See Winer, edn. 6, § 56. 3 note) by ( ἐκ as proceeding out of as the source or origin) the second death (defined to be, in ch. Revelation 20:14 , ἡ λίμνη τοῦ πυρός . In this he shall have no part, nor it any power over him).