Bible Commentaries

Matthew 24:37-39 — 37 39. ] This comparison also occurs in Luke 17:26-27 , with the addition of ‘the days of Lot’ to it: see also 2 Peter 2:4-10 ; 2 Peter 3:5-6 . It is important to notice the confirmation, by His mouth who is Truth itself, of the historic reality of the flood of Noah . The security here

Mark 14:2 — 2. ] μήποτε ἔσται indicates a certain expectation of that which is deprecated. See Winer, § 56. 2. b. Notice also ἔσται , not γενήσεται : “ne, quod suspicamur, tumultus futurus sit,” h. e. “ erit alioquin (neque enim oriendi notio inculcatur), ut suspicamur, tumultus.” C. F. Fritzsche, in Fritzschiorum Opuscula, p. 285.

Mark 16:1-8 — 1 8. ] THE WOMEN, COMING TO THE SEPULCHRE, ARE APPRISED OF HIS RESURRECTION. Matthew 28:1-10 . 2 John 1:1-10; 2 John 1:1-102 John 1:1-10 . On the general difficulties of this portion of the Gospels, and my view respecting them, see notes on Matt.

Luke 14:1 — Pharisees who were rulers. Though the Pharisees had no official rulers as such, they had men to whom they looked up, as Hillel, Schammai, Gamaliel, &c. (Meyer.) φ . ἄρτ . ] The Jews used to give entertainments on the Sabbath, see Nehemiah 8:9-12 ; Tob 2:1 . The practice latterly became an abuse, ‘Hodiernus dies sabbati est: hunc in præsenti tempore otio quodam corporaliter languido et fluxo et luxurioso celebrant Judæi.’ Aug [94] in Psalms 91:1 , Enarr. § 2, vol. iv. Again, ‘observa

Acts 2:30 — 30. ] προφήτης , in the stricter sense, a foreteller of future events by the inspiration of the Holy Spirit. εἰδώς ] See 2 Samuel 7:12 . The words are not cited from the LXX, but rendered from the Hebrew. On the principle of interpretation of this prophecy, see above on Acts 2:25 .

Acts 20:6 — 6. ἄχρ . ἡμ . πέντε ] in five days , see reff. The wind must have been adverse: for the voyage from Troas to Philippi (Neapolis) in ch. Acts 16:11 , seems to have been made in two days. It appears that they arrived on a Monday. Compare notes, 2 Corinthians 2:12 , ff.

Acts 9:36 — 36. ἐν Ἰόππῃ ] Joppa was a very ancient Philistian city, on the frontier of Dan, but not belonging to that tribe, Joshua 19:46 ; on the coast (ch. Act 10:6 ), with a celebrated but not very secure harbour (Jos. B. J. iii. 9. 3: see 2 Chronicles 2:16 ; Ezra 3:7 ; Jonah 1:3 ; 1Ma 14:5 ; 2Ma 12:3 ), situated in a plain ( 1Ma 10:75-77 ) near Lydda ( Act 9:38 ), at the end of the mountain road connecting Jerusalem with the sea. The Maccabean generals, Jonathan and Simon, took it from

Romans 16:17-20 — 17 20. ] WARNING AGAINST THOSE WHO MADE DIVISIONS AMONG THEM. To what persons the Apostle refers, is not plain. Some (Thol., al.) think the Judaizers to be meant, not absolutely within the Christian pale, but endeavouring to sow dissension in it: and so,

Romans 8:25 — 25. ] But if that which we do not see, we hope for, with patience we wait for it . Patience (endurance) is the state, in which, through which as a medium , our waiting takes place: hence δι ʼ ὑπομονῆς , as ἔγραψα ὑμ . διὰ πολλῶν δακρύων , 2 Corinthians 2:4 .

1 Corinthians 1:9 — 9. ] See ref. 1 Thess.; also Philippians 1:6 . The κοιν . τοῦ υἱ . αὐτ ., as Meyer well remarks, is the δόξα τῶν τέκνων τοῦ θεοῦ , Romans 8:21 ; for they will be συγκληρονόμοι τοῦ χριστοῦ , and συνδοξασθέντες with Him, see Romans 8:17 ; Rom 8:23 ; 2 Thessalonians 2:14 . The mention of κοινωνία may perhaps have been intended to prepare the way, as was before done in 1 Corinthians 1:2 , for

2 Corinthians 7:6 — 6. ] τοὺς ταπεινούς , generally, those that are low : ἡμᾶς , as belonging to that class. It was [the] not finding Titus which had given him such uneasiness in Troas, ch. 2 Corinthians 2:12 . ἐν , not ‘ by ,’ but in , as the conditional element or vehicle of the consolation. So also [twice] in next verse.

Philippians 3:3 — 3 .] for WE are the περι τομή , the real CIRCUMcision (whether bodily circumcised, or not there would be among them some of both sorts: see Romans 2:25 ; Romans 2:29 ; Col 2:11 ), who serve (pay religious service and obedience) by the Spirit of God (cf. John 4:23-24 . The dative is instrumental, Romans 8:13 , expressing the agent, whereby our service is rendered: see Romans 5:5 ; Romans 8:14 ;

Colossians 1:29 — 29 .] His own personal part in this general work for which end (viz. the παραστῆσαι , &c.) I also ( καί implies the addition of a new particular over and above the καταγγέλλειν , carrying it onwards even to this) toil in conflict (of spirit; in the

1 Thessalonians 2:3 — 3 . παράκλησις ] exhortation to you, viz. our whole course of preaching. Supply is, not ‘ was ;’ cf. λαλοῦμεν below. “The two senses of παράκλησις , exhortation and consolation, so easily passing into one another (compare 1Th 2:11 ), are suggestive of the external state of the early church, sorrowing amid the evils of the world, and needing as its first lesson to be comforted; and not less suggestive of the first lesson of the Gospel to the individual soul, of peace in believing.”

1 Thessalonians 3:11 — who have once and again tried to come to you, but have been hindered by Satan. Lünem. remarks that ὁ θεός is best taken absolute, and ἡμῶν referred to πατήρ only. More majesty is thus given to the αὐτὸς ὁ θεός , although αὐτός refers to the whole. Cf. 2 Thessalonians 2:16-17 . κατευθύναι ] not infinitive, but third person singular optative aorist. It certainly cannot be passed without remark, that the two nominatives should thus be followed, here and in 2 Thessalonians 2:16-17 , by a singular verb.

2 Thessalonians 1:3 — its subjective side as an inward conviction, καθὼς ἄξιόν ἐστιν , on the other hand, from the objective side, as something answering to the state of circumstances.” Lün. ὑπεραυξάνει ] ‘Frequentavit hujus generis voce Paulus ( ὑπερλίαν 2 Corinthians 11:5 , ὑπερπλεονάζω 1 Timothy 1:14 , ὑπερπερισσεύομαι 2 Corinthians 7:4 (cf. also Rom 5:20 ), ὑπερνικάε Romans 8:37 , ὑπερυψόω Php 2:9 ), non quod iis delectaretur, sed quia vir vehemens natura duce sua cogitata gravibus verbis enuntiavit.’

2 Thessalonians 3:17 — 17 .] Autographic salutation . The Epistle, as it follows from this, was not written with the Apostle’s own hand, but dictated. So with other Epistles; see Romans 16:22 :1 Corinthians 16:21 ; Colossians 4:18 . ὅ ] which circumstance: not attraction for ὅς . The whole of 2 Thessalonians 3:17-18 , not merely the benediction, are included. By the words οὕτως γράφω , we must not conceive that any thing was added

1 Timothy 2:3-4 — 3, 4 .] For this (viz. ποιεῖσθαι δεήσεις κ . τ . λ . ὑπὲρ πάντων ἀνθρώπων , &c. 1 Timothy 2:1 ; what has followed since being merely the continuation of this) is good and acceptable (both adjectives are to be taken with ἐνώπιον , &c., not as De W. and Ellic. ‘ καλόν , good in and of itself :’ compare ref. 2 Cor., καλὰ οὐ μόνον

James 2:20 — 20 .] But (passing on to another example which is to prove it even more certainly) wilt thou know (the use of θέλεις serves to shew that the knowledge itself is plain and palpable, and the resisting it can only arise from perversity), O (this interjection

1 Peter 2:19 — said of something, to do or suffer which is out of, beyond, the ordinary course of what might have been expected. The meaning attempted by Wiesinger after Steiger, “this is grace ,” i. e. a mark of divine grace , does not suit 1 Peter 2:20 , χάρις παρά , not θεοῦ , but θεῷ : and is condemned by the passage in St. Luke. The idea that it means “gratiam divinam concilians,” Wahl, leading on to “hoc est opus supererogationis,” Lyra, is theologically inadmissible,