Bible Commentaries

John 3:8 — in that of a violent wind steadily blowing. It is one of those sudden breezes springing up on a calm day, which has no apparent direction, but we hear it rustling in the leaves around. The ὅπου θέλει , in the application , implies the freedom ( 2Co 3:17 ) and unrestrained working of the Spirit ( 1Co 12:11 ). πᾶς ὁ γεγ . ] Our Lord can hardly, as Stier explains (iv. 48, edn. 2), mean Himself by these words; or, if He does, only inclusively , as being γεγ . ἐκ τ . πν ., not principally.

Acts 15:20 — 20. ] ἐπιστεῖλαι , to send an ἐπιστολή : then τοῦ ἀπ ., of the purpose of such epistle, to the end that they may abstain, &c. ἀλισγ . belongs to εἰδώλων only. Meyer understands it to refer to the four genitives, the pollutions of (1) idols, (2) fornication,

Romans 2:8 — 8. τοῖς δὲ ἐξ ἐριθείας ] as in reff., to be supplied by οὖσιν , those who live in, act from, are situated in and do their deeds from ἐριθεία as a status, as οἱ ἐξ spoken of place . ἐριθεία , not from ἔρις , from which it is distinguished 2 Corinthians 12:20 ; Galatians 5:20 , but from ἔρῑθος , a hired workman, whence ἐριθεύω or - ομαι , properly ‘to work for hire,’ but met. and generally, ‘ ambitum exercere ,’ used principally of official persons, who seek their

Romans 4:2 — 2. ] For if Abraham was [not ‘ were ’ as E. V.] justified (assuming, as a fact known to all, that he was justified by some means) by works, he hath matter of boasting (not expressed here whether in the sight of men , or of God , but

1 Corinthians 15:10 — (see var. readd.): scil. ἐκοπίασεν κ . τ . λ . That is, the Grace of God worked with him in so overwhelming a measure, compared to his own working, that it was no longer the work of himself but of divine Grace. Augustine, de Grat. et Lib. Arb. § 5 (12), vol. x. p. 889, hardly expresses this: “Non ego autem, i.e. non solus, sed gratia Dei mecum: ac per hoc nec gratia Dei sola, nec ipse solus, sed gratia Dei cum illo:” for he overlooks the entire preponderance of Grace, which Paul asserts,

1 Corinthians 7:1-40 — better to avoid it where uncontracted , and break it off where contracted , or this last at all events where one of the parties was an unbeliever . These questions he answers, 1 Corinthians 7:1-16 ; and puts on their true grounds, 1 Corinthians 7:17-24 . They appear also to have asked respecting virgins , what was their duty and that of their parents, as to their contracting marriage. This he discusses in its various aspects of duty and Christian expediency, 1 Corinthians 7:25-38 . Then he concludes

Galatians 2:19 — subordination to the aor. preceding: not fut., as stated in former edd. [before 1865]. See Ellic.). Many of the Fathers (some as an alternative ), Luther, Bengel, al., take the first νόμος here to mean the Gospel (the νόμος τοῦ πνεύματος τῆς ζωῆς of Rom 8:2 ); but it will be manifest to any who follow the argument, that this cannot be so. This διὰ νόμου νόμῳ ἀπέθανον is in fact a compendium of his expanded experience in Romans 7:0 ; and also of his argument in ch. Gal 3:4 below. I am (‘ and have

Ephesians 1:7 — 7 .] Now the Apostle passes, with ἐν ᾧ , to the consideration of the ground of the church in the SON (7 12): see the synopsis above. But the Father still continues the great subject of the whole; only the reference is now to the Son. In whom (see on ἐν χρ . Ephesians 1:3 cf. Rom 3:24 ) We have (objective ‘ there is for us .’ But not without

Ephesians 4:4 — κ . ἐσόμενοι . πάλιν καὶ οἱ πρὸ τῆς τοῦ χριστοῦ παρουσίας εὐηρεστηκότες , ἓν σῶμά εἰσι . Chrys. But these last hardly sensu proprio here) and one Spirit (viz. the Holy Spirit, who dwells in, and vivifies, and rules that one body: see ch. Ephesians 2:18 ; Ephesians 2:22 ; 1Co 12:13 al.: not as Chrys., ἓν πν . καλῶς εἶπε , δεικνὺς ὅτι ἀπὸ τοῦ ἑνὸς σώματος ἓν πνεῦμα ἔσται , ἢ ὅτι ἐστὶ μὲν σῶμα εἶναι ἕν , οὐχ ἓν δὲ πνεῦμα · ὡς ἂν εἴ τις καὶ αἱρετικῶν φίλος εἴη · ἢ ὅτι ἀπ ʼ ἐκείνου δυσωπεῖ , τουτέστιν

Colossians 2:19 — 19 .] and not (objective negative source of his error) holding fast (see ref. Cant. The want of firm holding of Christ has set him loose to ἐμβατεύειν ἃ ἑόρακεν ) the Head (Christ: see on Ephesians 1:22 . Each must hold fast the Head for himself, not merely be attached to the other members, however high or eminent in the Body), from whom (better than with Mey., ‘ from which ,’ viz. the Head, Christ, according to him, being referred to

Colossians 3:16 — subjective; the word which is His He spoke it, inspired it, and gives it power) dwell in you (not ‘among you,’ as Luther, De W., al.: which does not suit ἐν οικ . As Ellic. observes, St. Paul’s usage (reff., remembering that ref. 2 Cor. is a quotation) seems to require that the indwelling should be individual and personal. Still we may say with Mey. that the ὑμεῖς need not be restricted to individual Christians: it may well mean the whole community you, as a church. The word

Philemon 1:12 — 12 .] There does not appear to be any allusion to the fact of sonship in τὰ ἐμὰ σπλἁγχνα , as Chrys., Thdrt. ( ἐμός ἐστιν υἱός , ἐκ τῶν ἐμῶν γεγέννηται σπλάγχνων ), al.: for thus the spritual similitude would be confused, being here introduced materially.

Hebrews 12:10 — character . For they indeed (our earthly parents) for a few days (see the meaning below. πρός as in reff. mainly temporal, but also indicating reference: ‘during, and with a view to.’ See below) chastised us (imperf. as above, Heb 12:9 ) after their own pleasure (according to that which seemed good to them: their standard and rule of action in the matter was at best their own view of what was right, and too often their own caprice or temper, ἡδονὴν πληροῦντες πολλάκις , Chrys.),

Hebrews 13:6 — we say (not ‘ can say’ nor ‘ may say,’ both which weaken the confidence expressed) with confidence, The Lord ( יהוה in the Psalm, and probably used of the Father, as in other citations in this Epistle, e. g. ch. Hebrews 7:21 ; Hebrews 8:8-11 ; Hebrews 10:16 ; Hebrews 10:30 ; Heb 12:5 al., and without a citation ch. Heb 8:2 ) is my helper (in the Heb. only יְהֹוָה לִי ), [ and (not in Heb., see also digest)], I will not be afraid: what shall man do unto me (such is the

Hebrews 2:11-13 — 11 13 .] The connexion with the foregoing cannot be made plain, till we have discussed the meaning of ἐξ ἑνός below. It may suffice to say, that the assertion, and the quotations, are subordinate to the πολλοὺς υἱούς in Hebrews 2:10 . For both the Sanctifier and (notice the τε καί , which bind closely together in one category) the sanctified (both the participles are in their official substantival sense, as ὁ πειράζων , and the like. The imperfection of our passive in English

1 John 4:17-18 — 17, 18 .] These verses, which are parallel with ch. 1 John 3:19-21 , set forth the confidence with which perfect love shall endow the believer in the great day of judgment. In this is love perfected with us (for ἐν τούτῳ , see below. ἡ ἀγάπη , not, as Luther, Calv., Spener, Grot., Calov., Bengel, Sander, al.,

Revelation 19:17-21 — 17 21 .] Defeat and destruction of the beast and the false prophet and the kings of the earth : preceded by ( Rev 19:17-18 ) an angelic proclamation , indicating the vastness of the slaughter. And I saw an (one) angel standing in the sun (not only as

Revelation 21:1-27 — CH. Rev 21:1 to Revelation 22:5 .] The new heavens and new earth: the glories of the heavenly Jerusalem . The whole of the things described in the remaining portion of the book are subsequent to the general judgment, and descriptive of the consummation of the

Revelation 22:1-5 — CH. Rev 21:1 to Revelation 22:5 .] The new heavens and new earth: the glories of the heavenly Jerusalem . The whole of the things described in the remaining portion of the book are subsequent to the general judgment, and descriptive of the consummation of the

Revelation 3:14-22 — 14 22 .] THE EPISTLE TO THE CHURCH IN LAODICEA. And to the angel (not, the bishop or ruler, see on ch. Rev 1:20 ) of the church in Laodicea write: These things saith the Amen (see ref. Isa. Christ is the Amen, inasmuch as His words shall never pass away,