Bible Commentaries

John 13:2 — 2. δείπ . γεν . ] Not as E. V. ‘ supper being ended ,’ for ( Joh 13:12 ) He reclined again , and in John 13:26 , the supper is still going on: but, supper having begun, or having been served see Ἰησ . γενομένου ἐν Βηθ . Matthew

John 14:11-24 — 11 24. ] Jesus will make proof of His abiding union with the Father, in His union with His own: and this, John 14:12-14 , in answering prayer: John 14:15-17 , in the sending of the Spirit: John 14:18 ff., as a pledge of the completion of this union in

John 5:28-29 — 28, 29. ] μὴ θαυμ ., as ch. John 3:7 , introduces a matter of even greater wonder to them; the astounding proof which shall be given in the face of the universe that this is so. ἔρχεται ὥρα , but not καὶ νῦν ἐστιν this time, because He is now speaking

John 9:6 — “Lippitudines matutina quotidie velut inunctione arceri.” In both accounts (Suet. Vesp. 7: Tacitus, Hist. iv. 8) of the restoring of a blind man to sight attributed to Vespasian, the use of this remedy occurs. See also Wetstein in loc. (Trench, Miracles, 293 note, edn. 2). The use of clay also for healing the eyes was not unknown. Serenus Samonicus (in the time of Caracalla) says: “Si tumor insolitus typho se tollat inani, Turgentes oculos vili circumline cœno.” [143] The Codex Wolfii B,

Acts 15:7 — 7. ] A promiscuous debate, not perhaps without some angry feeling, ensued on their first coming together, and among the multitude , as is implied in Acts 15:12 , man disputing with man. Πέτρος ] Partly on account of the universal deference paid to him, but principally because of his peculiar fitness to open the apostolic decisions on the subject, from having been made the instrument of the first public

Acts 16:20 — 20. στρατηγοῖς ] The Duumviri of the colony, of whom at Capua Cicero says, ‘cum in cæteris coloniis Duumviri appellentur, hi se Prætores ( στρατηγούς ) appellari volebant.’ De Leg. Agr. c. 34. ‘Messinenses,’ says Wetstein, ‘etiam

Acts 27:4 — cogitur a recto cursu decedere, ita ut tunc insula sit interposita inter ventum et navem, dicitur ferri infra insulam.” Wetst., who also says, “Si ventus favisset, alto se commisissent, et Cyprum ad dexteram partem reliquissent, ut Acts 21:3 , nunc autem coguntur legere littus Ciliciæ, inter Cyprum et Asiam.” With this explanation Mr. Smith agrees; and there can hardly be a doubt that it is the right one. The κατὰ τὴν Ἀσίαν τόποι of Act 27:2 being to the west of Pamphylia (which

Romans 5:6 — εἰς τί , some retaining ἔτι in both places. The place of ἔτι is often, in the case of absolutes, at the beginning of a sentence, with the subject of the senence between it and the word or words to which it applies; so ἔτι αὐτοῦ λαλοῦντος , Matthew 12:46 , ἔτι δέ αὐτοῦ μακρὰν ἀπέχοντος , Luke 15:20 , &c. On reconsideration, however, seeing that if we follow the most ancient MSS., we must either repeat ἔτι , which seems very unlikely to have been originally written, or adopt the reading of B, I

1 Corinthians 10:19 — impossible to decide between the two) or that an idol is any thing ( real ? e.g. that Jupiter is Jupiter in the sense of a living power)? ( Not so : this ellipsis of the negative, taken up by ἀλλά , is found in classical Greek: e.g. Xen. Mem. i. 2. 2, πῶς οὖν αὐτὸς ὢν τοιοῦτος ἄλλους ἂν ἀσεβεῖς … ἐποίησεν ; ἀλλ ʼ ἔπαυσε μὲν τούτων πολλούς , ἀρετῆς ποιήσας ἐπιθυμεῖν , &c. See Hartung, Partikellehre, ii. 37.) But (I say) that the things which they (i.e. the Gentiles) sacrifice, they sacrifice

1 Corinthians 15:39-41 — 39 41 .] And the more, because we have examples from analogy of various kinds of bodies ; viz. (1) in the flesh of animals ( 1Co 15:39 ): (2) in celestial and terrestrial bodies ( 1Co 15:40 ): (3) in the various characters of light given by the sun, moon, and stars. σάρξ ] animal organism (De W.). Dean Stanley’s former rendering (corrected in his 3rd edn.) of οὐ πᾶσα σάρξ , ἡ

2 Corinthians 1:9 — ‘Death.’ So Vulg., Estius, Billroth, Rückert, Meyer, De Wette. τ . ἀπόκρ . may perhaps mean, the ‘ sentence ,’ as Hesych [1] : ἀπόκριμα , κατάκριμα , ψῆφον , and most Commentators. The perfect ἐσχήκαμεν is here (see also ch. 2Co 2:12-13 ) in a historical sense, instead of the aorist: which is unusual. Winer, edn. 6, § 40. 4 (see Moulton’s note 4, p. 340), illustrates the usage by ἦλθεν καὶ εἴληφεν ( τὸ βιβλίον ), Revelation 5:7 ; see also Revelation 8:5 . [1] Hesychius

2 Corinthians 4:10 — deadness of Jesus to the flesh, as opposed to the vitality, ἡ ζωὴ τοῦ Ἰησοῦ below,’ see Dr. Peile’s Annotations on the Epistles, i. 383, is beside the present purpose, and altogether inconsistent with ἀεὶ εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν , 2 Corinthians 4:11 . See Stanley’s note) of Jesus (as τὰ παθήματα τοῦ χριστοῦ , ch. 2 Corinthians 1:5 : not ‘ad exemplum Christi,’ as Grot., al.), in order that also the life of Jesus may be manifested in our body: i.e. ‘that

2 Corinthians 7:2 — 2. ] χωρήσ ., see above on ch. 2 Corinthians 6:13 ; δέξασθε ἡμᾶς πλατέως , κ . μὴ στενοχωρώμεθα ἐν ὑμῖν . Theophyl. De Wette, after Bengel, al., renders it, ‘ understand us rightly ,’ referring to ref. Matt.: but even there the meaning is

Galatians 1:1 — and despised Paul as having none such. To this he answers that he had not indeed any commission from men, but derived his authority from a higher source.” But (1) this was not the fact, for he had a regular mission from the church at Antioch: (2) the words do not express it. κ . θεοῦ πατρός ] If by Jesus Christ then also by God the Father, in and by whose appointment all the mediatorial acts of Christ in the Headship of His Church are done. The inferences of Chrys. al. as to the equality

Galatians 1:10 — emphasis on it, q. d. ‘in saying this,’ ‘in what I have just said;’ ‘is this like an example of men-pleasing?’) persuading (seeking to win over to me, ζητῶν ἀρέσκειν nearly; see reff.) MEN (see 1 Corinthians 4:3 ; 2 Corinthians 5:11 ; not, as Erasm. (al. not Luther), ‘num res humanas suadeo, an divinas?’ nor as Calvin, ‘suadeone secundum homines an secundum Deum?’) or ( am I conciliating ) ( πείθω losing its more proper meaning, as of

1 Thessalonians 4:16 — (‘ in ,’ as the element, the accompanying circumstance) a signal-shout ( κέλευσμα is not only ‘ the shout of battle ,’ as Conyb.; but is used of any signal given by the voice, whether of a captain to his rowers, Thuc. ii. 92: of a man shouting to another at a distance, Herod. iv. 141: of a huntsman to his dogs, Xen. Cyneg. vi. 20. Here it seems to include in it the two which follow and explain it), viz. with the voice of an archangel (Christ shall be surrounded with His

1 Thessalonians 4:4 — into the sense: ἡμεῖς αὐτὸ κτώμεθα , ὅταν μένῃ καθαρὸν κ . ἐστιν ἐν ἁγιασμῷ · ὅταν δὲ ἀκάθαρτον , ἁμαρτία (so Olsh. also); but this is lame enough, and would not, as De W. remarks, answer for the other member of the sentence, μὴ ἐν πάθει ἐπιθυμίας . (2) that the mere use of σκεῦος , without any explanation, could hardly point at the body . In all the passages ordinarily quoted to support it, the metaphor is further explained by the context: e.g., Barnab., ep. 7, 11, pp. 744, 760, τὸ σκεῦος τοῦ πνεύματος

1 John 2:23 — 23 .] Every one that denieth the Son, neither hath he the Father (the οὐδέ is exclusive and climacteric; not only hath he denied the Son, but he cannot hold, possess the Father): he that confesseth the Son hath also the Father . As nearly the whole

1 John 3:19-20 — 19, 20 .] [ And ] in this (on ἐν τούτῳ , see above, 1 John 3:10 ; 1 John 3:16 . It here refers to what had gone before: viz. to the fulfilment of the exhortation in 1 John 3:18 , as the future shews: q. d., which thing if we do, … This has been very generally

Revelation 7:1-8 — All allegorizing and all individualizing interpretations are out of the question) standing upon the four corners ( ἐπί with accus. at the first appearance, as indicating the coming into that position, “sensu prægnanti;” see on ch. Rev 4:2 ) of the earth (i. e. North, South, East, and West, the cardinal points from which the winds blow) holding the four winds of the earth, that the wind may not blow on the earth nor on the sea, nor against any (or a , i. e. any ) tree (the three