Bible Commentaries

Matthew 10:41 — 41. μισθὸν προφήτου ] οἷον εἰκὸς τὸν προφήτην ἢ δίκαιον δεξάμενον λαβεῖν , ἢ οἷον ἐκεῖνος μέλλει λαμβάνειν . Chrysost. Hom. xxxv. 2, p. 401. εἰς ὄνομα , a Hebraism ( לְשֵׁם ): because He is: i.e. ‘for the love of Christ, whose prophet he is.’ The sense is, ‘He who by receiving (see above) a prophet because he is a prophet, or a holy man because he is a holy

Matthew 15:2 — 2. ] The Jews attached more importance to the traditionary exposition than to the Scripture text itself. They compared the written word to water; the traditionary exposition to the wine which must be mingled with it. The duty of washing before meat is

Mark 14:41 — observes, is refuted by the καθεύδετε λοιπόν . This meaning of ἀπέχει , sufficit , is found in very few and late, but those quite sufficient examples. Meyer mentions Pseud.-Anacreon, Od. xxviii. 33, ἀπέχει , βλέπω γὰρ αὐτήν : and Cyril on Haggai 2:9 , ἐμὸν φησὶ τὸ ἀργύριον καὶ ἐμὸν τὸ χρυσίον · τουτέστιν ἀπέχει , καὶ πεπλήρωμαι , καὶ δεδέημαι τῶν τοιούτων οὐδενός . [45] alli= some cursive mss.

Luke 11:2 — 2. ] ὅταν προς ., λέγ .…, more definite than οὕτως προς .… in Matt. On the prayer itself, see notes on Matthew 6:9-13 . The clauses not found in the text could hardly by any possibility have been omitted by any, had they ever formed a part of it.

Luke 2:25 — 25. ] It appears that this Symeon might have been Symeon the son of Hillel, and father of Gamaliel, mentioned in Acts 5:34 ff. But we have no means of ascertaining this. It is no objection to it that he is here merely ἄνθρωπος , seeing that Gamaliel himself

Luke 8:31 — Hades in general ( Rom 10:7 ), but more usually in Scripture for the abode of damned spirits: see reff. This last is certainly meant here for the request is co-ordinate with the fear of torment expressed above (see Greswell on the Parables, v. (pt. 2) 365, and note on ch. Luk 16:23 ). But, as Bp. Wordsw. remarks, we must distinguish between ἄβυσσος , the ad interim place of torment, and the lake of fire into which the devil will be cast by Christ at the end: see Revelation 20:3 ; Revelation 20:10

John 16:2 — 2. ] On ἀποσυν . see reff. ἀλλ ʼ, yea, and, see reff. It introduces a yet more grievous and decisive proof of their nature. ἵνα ] “That which shall happen in the ὥρα , is regarded as the object of its coming .” Meyer. προσφέρειν

John 18:22 — 22. ] See Acts 23:2 . εἷς παρεστ . τ . ὑπ . was probably one of the band who took Jesus (cf. ὑπηρέται , Joh 18:12 ), and had brought Him hither. ῥάπισμα uncertain whether with the hand or a staff. ῥαπίσαι , ῥαβδῷ πλῆξαι ἢ ἀλοῆσαι , Hesych [246]

John 20:1-2 — 1, 2. Μαρ . ἡ Μαγδ . ] She was not alone (Matt., Mark, Luke). Does this appear in the οἴδαμεν below? This is not, as Meyer says, precluded by the οἶδα in John 20:13 . Mary there speaks in her own person, which she might do however accompanied. Still,

John 5:45 — the Jews, and charged them in the last verse with breach of the central law of God He will not accuse them; nay, it is not needful; for Moses, whom they disbelieved, while vainly hoping in him (see above on Joh 5:39 ), ἐπαναπαυόμενοι νόμῳ , Romans 2:17 , already accused them: see Deuteronomy 31:21 ; Deuteronomy 31:26 , and ch. John 7:19 .

Ephesians 5:6 — 6 .] Let no one deceive you with vain (empty not containing the kernel of truth, of which words are but the shell words with no underlying facts. Æschines, de Corona, p. 288, says that Demosthenes had drawn up a decree, κενώτερον τῶν λόγων οὓς εἴωθε λέγειν , κ . τοῦ βίου ὃν βεβίωκε . See other examples in Kypke h. l.) sayings (the persons pointed at are heathen, or pretended Christian, palliators of the fore-mentioned

Philippians 4:12 — 12 .] See above. I know (by this teaching) also (the first καί expresses that, besides the general finding of competence in all circumstances, he specially has been taught to suffer humiliation and to bear abundance. See Ellic.’s note) how to

1 Timothy 1:1 — may say that it gives utterance to the fulness of an old man’s heart in the near prospect of that on which it naturally was ever dwelling. It is the ripening and familiarization of χριστὸς ἐν ὑμῖν ἡ ἐλπὶς τῆς δόξης of ref. Col. See also Titus 1:2 . I am persuaded that in many such expressions in these Epistles, we are to seek rather a psychological than a pragmatical explanation. Theodoret notices the similar occurrence of words in Psalms 64:0 (65):6, ἐπάκουσον ἡμῶν ὁ θεὸς ὁ σωτὴρ ἡμῶν , ἡ ἐλπὶς

James 1:2 — 2 .] Think it all joy ( χαράν , following up χαίρειν , a characteristic of the style of this Epistle: so ὑπομονήν · ἡ δὲ ὑπομονή , James 1:3 ; λειπόμενοι · εἰ δέ τις λείπεται , James 1:4 f.; διακρινόμενος · ὁ δὲ διακρινόμενος , James 1:6 ; ἀπεἰραστός

James 2:25 — 25 .] The example of Rahab . Various reasons have been assigned for this example being added. Bed [8] says, “Ne se causarentur opera tanti patris Abrahæ imitari non valere, præsertim cum nullus eos modo cogeret Deo filios offerre perimendos, …

James 5:6 — transition to what follows. So Herder remarks, as cited by Wiesinger: “And thus we have as it were standing before us the slain and unresisting righteous man, when lo the curtain falls: Be patient, brethren, wait!” See, on the whole sense, Amos 2:6-7 ; Amos 5:12 ; and the description in Wis 2:6-20 .

1 Peter 1:7 — the separate words: ἔπαινος being the praise from the Judge, His εὖγε δοῦλε ἀγαθέ : δόξα , admission into His glory, ch. 1Pe 5:1 ; 1 Peter 5:10 ; τιμή , the dignity and personal honour thence accruing, ch. 1 Peter 3:7 . But perhaps, as in Romans 2:7 , we should rather regard them here as cumulative) in (i. e. ‘at the day of:’ the element, in time, in which it shall be manifested) the revelation of Jesus Christ (i. e. His return, who is now withdrawn from our sight, but shall then

2 Peter 3:2 — 2 .] that ye should remember (= εἰς τὸ μνησθῆναι : compare the infinitives ποιῆσαι and μνησθῆναι abruptly introduced in a similar manner in Luk 1:72 ) the words spoken before by the holy prophets (i. e. the O. T. prophets, as referred to above ch. 2

1 John 3:23 — 23 .] Summing up of all these commandments in one: faith in Christ, and brotherly love according to Christ’s command . And (see καί similarly used, ch. 1 John 1:5 , 1 John 2:17 , 1Jn 3:3 ) His commandment (“singulari numero mandatum præmisit,

Revelation 5:13-14 — these κτίσματα ) which is in the heaven (the chorus being universal , this will include the angels, previously mentioned, and the glorified saints) and on the earth and under the earth (i. e. not the devils, as even Vitringa: but as in Philippians 2:10 , the departed spirits in Hades: see note there), and upon the sea (i. e. most probably, on the surface of the sea; meaning not those on ships, but those sea-animals which are regarded as being on the surface), and all the things in them (so in