Bible Commentaries

John 21:21 — 21. ] Peter’s question shews that he had rightly understood the Lord’s prophecy respecting him. He now wishes to know what should befall his friend and colleague, ἀποδιδοὺς αὐτῷ τὴν ἀμοιβὴν (for his similar service in ch. Joh 13:23 just referred

Acts 17:5 — see many other instances in Wetstein, who mentions the modern ‘canaille’ ( canalicolœ ). Cicero calls them ‘subrostrani:’ Plautus,‘subbasilicani.’ These may be alluded to in οἱ ἴδιοι συμφυλέται , 1 Thessalonians 2:14 . (See note on ἀγοραῖοι , ch. Acts 19:38 .) ἐπιστ ., having fallen upon, beset. Ἰάσονος ] With whom ( Act 17:7 ) Paul and Silas lodged. He appears, perhaps (?), again with Paul at Corinth, Romans 16:21 , but did not accompany him into Asia,

Acts 22:5 — :’ i.e. Theophilus, see on ch. Acts 9:1 . Similarly, the whole Sanhedrim = ‘ those who were then members, and now survive .’ παρ ʼ ὧν καί ] from whom, moreover. πρὸς τοὺς ἀδελφ .] to the Jewish ( their ) brethren (see ch. Act 28:21 ). Bornemann’s rendering, ‘ against the (Christian) brethren ,’ is altogether inadmissible. If ever Paul spoke to the Jews as a Jew , it was on this occasion. καὶ τοὺς ἐκ . ] even those who were there. ἐκεῖσε ] if resolved,

Acts 4:32 — 32. τῶν πιστευσάντων ] Much the same meaning as τῶν πιστευόντων , but with reference to their having become converts , and specially to those mentioned in Acts 4:4 , though the description is general. ‘Ubi regnum habet fides, animos ita conciliat

Acts 9:15 — God’s sovereign power in election. βαστάσαι , perhaps in reference to the metaphor in σκεῦος . ἐθνῶν ] This would hardly be understood at the time: it was afterwards on a remarkable occasion repeated to Paul by the Lord in a vision (see ch. Act 22:21 ), and was regarded by him as the specific command which gave the direction to his ministry, see Galatians 2:7-8 . βασιλ .] Agrippa, and probably Nero.

Romans 11:10 — let their eyes be darkened that they may not see, and their back bow thou down always . “Instead of bending the back, the Heb. text speaks of making the loins to tremble, מָתְנֵיהֶם הַמְעַד . This elsewhere is a sign of great terror , Nahum 2:10 ; Daniel 5:6 ; and the darkening of the eyes betokens in the Psalm, a weakened, humbled, servile condition, just as in Deuteronomy 28:65-67 . It is plain from διὰ παντός , that we must not suppose the infirmities of age to be meant. The Apostle

Romans 2:19 — 19. ] πέποιθας , sometimes with ἑαυτῷ or ἐφ ʼ ἑαυτῷ (see Luk 18:9 ), and sometimes with ὅτι (Luke, ib.; Galatians 5:10 ; Philippians 2:24 ; Heb 13:18 ), regardest thyself as, art confident in thyself as being . ὁδηγὸν τυφλ . ] We can hardly say with Olsh., that the Apostle undoubtedly refers to the saying of our Lord, Mat 15:14 but rather that both that saying and this were allusive

Romans 2:25 — 25. ] περιτομή , chosen as an example in point, and as the most comprehensive and decisive example; and μὲν γάρ binds it on to the foregoing reasoning: q. d. ‘ in the same way circumcision, &c.’ νόμον , not τὸν νόμον , πράσσῃς , because

1 Corinthians 15:31 — 31. ] To die daily is a strong expression for to be daily in sight of death and expecting it. See 2 Corinthians 4:11 . This he strengthens by an asseveration, grounded on his boast of them as his work in Christ: not that this is immediately or proximately at stake in the matter, but much as we should say, “As I love you, it is true.”

1 Corinthians 4:20 — 20 .] Justification of this his intention by the very nature of that kingdom of which he was the ambassador . ἡ βας . τ . θεοῦ , the Kingdom ( τ . οὐρ . Matthew 3:2 ; Mat 4:17 and passim; τ . θ . Mark 1:15 , al.) announced by the prophets,

2 Corinthians 10:15 — 15. ] in apposition with οὐ γὰρ κ . τ . λ . 2 Corinthians 10:14 , and carrying out the thought. Not boasting without measure in other men’s labours (the element of the boasting), but having a hope if (or, as ) your faith grows, to he enlarged (not as many Commentators, ‘ celebrated

2 Corinthians 5:12 — 12. ] We are not recommending ourselves again to you (see ch. 2Co 3:1 ), but [are] giving you an occasion for matter of boasting ( καύχημα , not = καύχησις as De W., ‘a source, whence matter of boasting may be derived’) on our behalf (of

Galatians 1:11-12 — 11, 12 .] Enunciation of this subject . γν . γάρ ] The γάρ seems to have been corrected to δέ , as not applying immediately to the foregoing, or perhaps in reminiscence of 1 Corinthians 15:1 ; 2 Corinthians 8:1 . It refers back to Galatians 1:8-9 . On

Philippians 2:21 — 21 .] for all (my present companions) (who these were, we know not: they are characterized, ch. Philippians 4:21 , merely as οἱ σὺν ἐμοὶ ἀδελφοί certainly not Luke whether Demas, in transition between Phm 1:24 and 2 Timothy 4:10 , we cannot say) seek

1 Thessalonians 5:14-22 — 14 22 .] General exhortations with regard to Christian duties . There appears no reason for regarding these verses as addressed to the presbyters, as Conybeare in his translation (after Chrys., Œc, Thl., Est., al.). They are for all : for each to interpret

2 Thessalonians 3:10 — 10 .] καὶ γάρ , and we carried this further: we not only set you an example, but inculcated the duty of diligence by special precept. The γάρ is co-ordinate with that in 2 Thessalonians 3:7 . The καί does not bring out ὅτε ἦμεν πρ . ὑμᾶς as a new feature, as Thdrt., for of this period the last three verses have treated but it brings out τοῦτο , on which the stress lies, as an additional element in the reminiscence. This

1 Timothy 3:12 — 12 .] General directions respecting those in the diaconate (of both sexes, the female being included in the male, see Chrys. cited above), with regard to their domestic condition and duties, as above ( 1Ti 3:4-5 ) respecting the episcopate. Let the deacons

Titus 1:16 — belie it: not ‘they profess ,’ as E. V.: ὁμολογοῦσιν necessarily contains an implication of the subjective truth of the thing given out) that they know God, but in (or, by) their works they deny ( Him ) (not ‘ it :’ see 2Ti 2:12 ), being abominable (cf. βδέλυγμα ἐνώπιον τοῦ θεοῦ , Luke 16:15 . In ref. Prov. βδελυκτὸς παρὰ θεῷ is joined with ἀκάθαρτος ) and disobedient, and for (towards the accomplishing of) every good work worthless (ref.).

James 5:2 — 2 .] The effect of the coming judgment is depicted as already present , and its material as already stored up against them. What is meant by the figure used, we learn in James 5:4 . Your riches are corrupted (see besides reff., Job 33:21 ; Job 40:7

1 Peter 3:22 — 22 .] who is on the right hand of God ( Psa 110:1 ), having gone (cf. πορευθείς above, 1Pe 3:19 ) to heaven (i. e. into the place of angels and supramundane powers, but distinguished from them by being Himself at God’s right hand. On the whole