Bible Commentaries

Matthew 24:6-8 — interpreted rather of those of which the Hebrew Christians would be most likely to hear as a cause of terror. Such undoubtedly were the three threats of war against the Jews by Caligula, Claudius, and Nero; of the first of which Josephus says, Antt. xix. 1. 2, ἔθνει τε τῷ ἡμετέρῳ οὐδὲ εἰς ὀλίγον ἐξεγεγόνει μὴ οὐκ ἀπολωλέναι , μὴ ταχείας αὐτῷ ( Γαίῳ ) τελευτῆς παραγενομένης . Luke couples with πολ ., ἀκαταστασίας , and to this ἔθνος ἐπὶ ἔθνος seems also to point. There were serious disturbances, (1) at Alexandria,

Luke 11:17 — 17. εἰδώς ] So Matt. also, Luke 11:25 . οἶκ . ἐπὶ οἶκ . ] The ordinary rendering and house ( divided ) against house, falleth, is certainly right. Before Meyer charged this interpretation with having entirely arisen out of harmonistic considerations, he should have ascertained

Luke 17:25-30 — 25 30. ] The events which must precede the coming: and (1) Luke 17:25 , as regards the Lord Himself , His sufferings and rejection, primarily by this generation, but in implication, by the world; and (2) Luke 17:26-30 , which unfold this implication

Luke 23:29 — 29. ἔρχονται ἡμ . ] Between this and then would be time for that effectual weeping , which might save both themselves and their children: see Acts 2:37-38 , but of which few availed themselves. These few are remarkably hinted at in the change to the

John 15:3 — 3. καθαροί ] See ch. John 13:10 . In Ephesians 5:26 , we have both the washing διὰ τὸν λόγον , and the word ( ἐν ῥήματι ), united. The word of Christ dwelling in them by Faith (see Joh 15:7 ) is the purifying principle (ch. Joh 17:17 ). But the καθαροί here is not = κεκαθαρμένοι , pruned , in the

John 2:22 — 22. ] τῇ γραφῇ , by all analogy, must mean the O.T. scriptures . That the resurrection of the Lord is the subject of O.T. prophecy, we find in several passages of the N.T., see ch. John 20:9 : Luke 24:26-27 ; 1 Corinthians 15:4 . At first sight it

John 20:31 — reproved by our Lord, is not that intended here. This is faith in Himself , as the Christ the Son of God: and the Evangelist means, that enough is related in this book to be a ground for such a faith, by shewing us His glory manifested forth (see ch. Joh 2:11 ). πιοτ . ζωὴν ἔχ . ] Thus he closes almost in the words of his prologue, ch. John 1:4 ; John 1:12 . ἐν τῷ ὀν . αὐτ . (see reff. Acts, 1 Cor.) is the whole standing of the faithful man in Christ, by which and in which he has life eternal.

Acts 10:4 — 4. εἰς μνημ . ] Not instar sacrificii ( Psa 141:2 ) as Grot.: but, as E. V., for a memorial , ‘ so as to be a memorial .’ There has been found a difficulty by some in the fact that Cornelius’s works were received as well pleasing to God, before he had justifying faith in Christ.

Acts 2:32 — 32 .] From Act 2:25 has been employed in substantiating the Resurrection as the act of God announced by prophecy in old time: now the historical fact of its accomplishment is affirmed, and the vouchers for it produced. οὗ ] either masc., see ch. Acts

Acts 21:13 — Either, ‘ your proceeding is in vain, for …’ or ‘ cease to do so, for .…’ εἰς Ἱερ ] on my arrival at: the motion to, which was the subject in question, is combined with that which might result on it: see reff. and ch. Acts 2:39 .

Romans 2:11 — treated as a favourite of Heaven: as to what follows , it introduces a comparison between him and the Gentile to shew how fairly he will be, for those greater advantages, regarded as πρῶτος in responsibility. And thus we gradually (see note on Rom 2:1 ) pass to the direct comparison between him and the Gentile, and consideration of his state.

Romans 7:11 — where see note), by means of the commandment deceived me (there is a plain reference to the Tempter deceiving Eve, which was accomplished by means of the commandment, exciting doubt of and objection to it, and lust after the forbidden thing: see reff. 2 Cor., 1 Tim.), and by it slew me (i.e. brought me into the state of misery and death, mentioned in Romans 7:10 ; but there is an allusion again to the effect of the fall as the act of the Tempter).

1 Corinthians 1:22 — 22. ] ἐπειδή , not as in 1 Corinthians 1:21 , but = ‘siquidem,’ and explains τ . μωρίας τ . κηρ . καὶ καί ] see Mark 9:13 , unite (De W.) things resembling each other in this particular, but else unlike. Jews and Gentiles both made false

1 Corinthians 11:12 — 12. ] And in this, the Christian life accords with the original ordinance of God . For (proof of 1Co 11:11 ) as the woman is (was taken, Genesis 2:21 f.) out of the man, so the man is (is born, in the propagation of the human race) by means of the

1 Corinthians 8:1 — should thus leave within the parenthesis a very broken and harsh sentence: πάντες γνῶσιν ἔχομεν ( what γνῶσις ? if γν . about the εἰδωλοθ ., it should be joined with the preceding; if γν . in general , it should be τὴν γνῶσιν , see ch. 1 Corinthians 13:2 , which would be absurd; if some γν . on some subjects , as σὺ πίστιν ἔχεις , James 2:18 , it would here be irrelevant), ἡ γν . φυσιοῖ , ἡ δὲ ἀγ . κ . τ . λ . The first logical break in the sense is where the concrete γνῶσις , that περὶ τῶν εἰδ

2 Corinthians 12:7 — strange sense would be given), there was given me (‘ by God :’ certainly not, as Meyer, al., by Satan , of whom such an expression as ἐδόθη would surely hardly be used: cf. ἡ χάρις ἡ δοθεῖσά μοι , so often said by the Apostle, Romans 12:3 ; Romans 12:6 ; Rom 15:15 al., and the absolute use of ἐδόθη for bestowed, portioned out by God , 1Co 11:15 ; 1 Corinthians 12:7-8 ; Galatians 3:21 ; Jam 1:5 ) a thorn (the word may signify a stake , or sharp pointed staff , ξύλον ὀξύ , Hesych

2 Corinthians 6:15 — 15. ] After a question beginning with πῶς , τίς , and the like, a second question is regularly introduced by δέ . Thus Hom. Od. α . 225, τίς δαίς , τίς δὲ ὅμιλος ; see Hartung, Partikellehre, i. 169. βελίαρ ] Heb. בְּלִיַּעַל , ‘contemptibleness,’ ‘wickedness:’ found 1Sa 2:12 al., and variously translated by the LXX. Theod. has retained the original form

1 Thessalonians 3:1 — . στέγοντες ] no longer being able to ( μηκέτι gives the subjective feeling as distinguished from οὐκέτι , which would describe the mere objective matter of fact) bear (reff.) (our continued absence from you), we (I Paul, from above, ch. 1Th 2:18 ) determined ( εὐδοκήσαμεν does not carry with it any expression of pleasure (‘promptam animi inclinationem designat,’ Calv.), except in so far as we say ‘it was our pleasure,’ referring merely to the resolution of the

Hebrews 13:9 — 9 .] Be not carried away (the rec. περιφ . is probably from Ephesians 4:14 . παραφέρεσθαι , as the prep. indicates, is to be carried out of the right course. So Plato, Phædr. p. 265 B, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι , τάχα δ ʼ ἂν καὶ ἄλλοσε παραφερόμενοι : Plut. Timoleon 6, αἱ κρίσεις .… σείονται καὶ παραφέρονται ῥᾳδίως ὑπὸ τῶν τυχόντων ἐπαίνων καὶ ψόγων , ἐκκρουόμενοι τῶν οἰκείων λογισμῶν . Ælian has ὑπὸ τοῦ οἴνου παραφερόμενος

Revelation 3:22 — 22 .] See on ch. Revelation 2:7 . From this point begins the Revelation proper, extending to the end of the book. And herein we have a first great portion, embracing chapp. 4 11., the opening of the seals and the sounding of the trumpets. But preparatory