Bible Commentaries

1 Corinthians 10:11 — figure. Meyer cites from the Rabbis, ‘Quidquid evenit patribus, signum filiis.’ The plural συνέβαινον expresses the plurality of events separately happening: the singular ἐγράφη , their union in the common record of Scripture. Similarly 2 Peter 3:10 , στοιχεῖα … λυθήσονται … τὰ ἐν αὐτῇ ἔργα κατακαήσεται . See reff. and Winer, edn. 6, § 58. 3. a. δέ conveys a slight opposition to συνέβαινον ἐκείνοις . τὰ τέλη τ . αἰών .] = ἡ συντέλεια τοῦ αἰῶνος of reff. Matt., and τὸ ἔσχατον τῶν

1 Corinthians 15:43 — 43. ἐν ἀτιμίᾳ , ἐν δόξῃ ] in dishonour ( τί γὰρ εἰδεχθέστερον νεκροῦ διαῤῥυέντος ; Chrys. Hom. xli. p. 390. Cf. Xen. Mem. i. 2. 53, τῆς ψυχῆς ἐξελθούσης ,.… τὸ σῶμα τοῦ οἰκειοτάτου ἀνθρώπου τὴν ταχίστην ἐξενέγκαντες ἀφανίζουσιν , in glory : regarding, as throughout this argument (see on 1Co 15:23 ), only the resurrection of the just : see Philippians 3:21 . ἐν ἀσθενείᾳ

1 Corinthians 3:18 — ἐν τῷ αἰ . τούτῳ belongs to δοκεῖ σοφ . εἶν . ἐν ὑμ ., to the whole assumption of wisdom made by the man, which as made in this present world , must be false: not (1) merely to σοφός , Grot., Rückert, al., as the arrangement of the words shews, nor (2) to μωρὸς γενέσθω , Orig [9] , Chrys., Luther, Rosenm., al., in which case, the stress being on μωρός , it must have been μωρὸς γενέσθω ἐν τῷ αἰῶνι τούτῳ ), let him become a fool (by receiving the gospel in its simplicity, and so becoming foolish in

1 Corinthians 3:23 — 23. ] On the change of the possessives, see above: Christ is not yours , in the sense in which πάντα are, not made for and subserving you but ( δέ ) you are His , and even that does not reach the Highest possession: He possesses not you for Himself

1 Corinthians 4:10 — φρόνιμοι ἐν χριστῷ , have entered into full participation of Him, and grown up to be wise, subtle Christians. ἀσθενεῖς ἰσχυροί are both to be understood generally : the ἀσθένεια is not here that of persecution , but that of ch. 1 Corinthians 2:3 ; the strength is the high bearing of the Corinthians. Ye are in honour (in glorious repute, party leaders and party men, highly honoured and looked up to), whereas we are despised (without honour). Then ἄτιμοι leads him to enlarge on the disgrace

1 Corinthians 8:6 — things, and we unto (i.e. for ) Him (His purposes to serve His will); and one Lord Jesus Christ (notice the εἷς θεός opposed to θεοὶ πολλοί , and εἷς κύριος to κύριοι πολλοί ), by Whom (as Him by whom the Father made the worlds, John 1:3 ; Heb 1:2 ) are all things, and we (but here secondly, we as his spiritual people, in the new creation) by Him . The inference from the foregoing is that, per se , the eating of meat offered to idols is a thing indifferent, and therefore allowed. The limitation

1 Corinthians 9:7 — of the soldier , who serves in the army: στρατεύω , of the general , or the nation , that leads, or undertakes, the war. So Thucyd. iii. 101, of the states which joined the Peloponnesians, οὗτοι καὶ ξυνεστράτευον πάντες : but Xen. Cyr. viii. 4. 29, of the wife of Tigranes, ἀνδρείως ξυνεστρατεύετο τῷ ἀνδρί . See Kühner, ii. 18 (§ 398). (2) The husbandman . τὸν καρπ . αὐτ . οὐκ ἐσθ . ] τὸν καρπόν , as Meyer observes, is simply objective: he does eat the fruit , though it may be only

2 Corinthians 1:4 — including Timothy, perhaps, inasmuch as he writes apostolically (cf. ἡμᾶς τοὺς ἀποστόλους , of himself and Apollos, 1Co 4:9 ), as speaking of the Apostles in common. This however will not explain all places where it occurs elsewhere: e.g. 1 Thessalonians 2:18 , ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς , ἐγὼ μὲν Παῦλος , καὶ ἅπαξ κ . δίς , where see note. So that after all perhaps it is best to regard it merely as an idiomatic way of speaking, when often only the singular is intended. In order that we may be able

2 Corinthians 2:12 — 12 .] To Troas , viz. on his journey from Ephesus, Acts 20:1-2 ; 1 Corinthians 16:5-9 . “The art. perhaps indicates the region of ‘the Troad,’ rather than the city.” Stanley. εἰς τὸ εὐαγγ . τ . χρ .] for (the purpose of

2 Corinthians 9:2 — 2. ] For (ground of περισσόν ἐστι ) I am aware of your readiness of which (reff.) I am in the habit of boasting concerning you to Macedonians (Bengel remarks on the pres., ‘adhuc erat Paulus in Macedonia’) that Achaia (not ὑμεῖς he relates

Galatians 4:8 — 8 .] τότε refers back for its time, not to Galatians 4:3 , as Windischmann, but to οὐκέτι εἶ δοῦλος , Galatians 4:7 . In οὐκ εἰδότ . θ ., there is no inconsistency with Romans 1:21 ; there it is the knowledge which the Gentile world might have had: here, the matter of fact is alleged, that they had it not . τοῖς φύσει μὴ οὖσιν θ . ] to gods, which by nature exist not : see 1 Corinthians 8:4 ; 1Co 10:19-20 and note. The rec.

Galatians 6:2 — 2 .] ἀλλήλων , prefixed and emphatic, has not been enough attended to. You want to become disciples of that Law which imposes heavy burdens on men: if you will bear burdens, bear ONE ANOTHER’S burdens, and thus fulfil (see var. readd.: notice

Ephesians 3:3 — even as I before wrote (not, ‘have before written,’ though this perhaps better marks the reference. ‘Before wrote,’ viz. in ch. Eph 1:9 if.) briefly ( διὰ βραχέων , Chrys.: “Habet locutionem hanc Aristoteles rhet. iii. 2, p. 716, ubi de acuminibus orationis, quæ ex unius aut plurium vocum similium oppositione oriuntur, dicit, ea tanto elegantiora esse, ὅσῳ ἂν ἐλάττονι , quanto brevius proferantur, et id ideo dicit sic se habere, ὅτι ἡ μάθησις , διὰ μὲν τὸ ἀντικεῖσθαι

Philippians 1:14 — (so that) most of (not ‘ many of ,’ as E. V., al.) the brethren in the Lord (this is the most natural connexion: see on πέποιθα , - ώς , standing first in the sentence, above, Philippians 1:5 . And so De W., al. Meyer, Ellic., Winer, § 20. 2, al., take ἐν κυρ . with πεποιθότας , as the element in which their confidence was exercised, as ἐν χριστῷ , Philippians 1:13 . To this sense there is no objection: but the other arrangement still seems to me, in spite of Ellic.’s note,

Philippians 1:16-17 — These last indeed (preach Christ: omitted, as having just occurred: see below) out of (induced by, reff.) love (this arrangement is better than with Mey., De W., and Ellic. to take οἱ ἐξ ἀγάπης and οἱ ἐξ ἐριθ . as generic descriptions, as in Romans 2:8 , of the two classes: for in that case the words τὸν χρ . καταγγέλλουσιν would hardly be expressed in Philippians 1:17 , whereas in our rendering they come in naturally, ἐξ ἐριθείας being emphatically prefixed), knowing (motive of their conduct)

Colossians 4:18 — moved over the paper as he wrote. His right hand was chained to the soldier that kept him. See Smith’s Dict, of Antiq. under ‘Catena.’ ἡ χάρις cf. reff. and ch. Colossians 3:16 . ‘The grace’ in which we stand ( Rom 5:2 ): it seems (reff.) to be a form of valediction belonging to the later period of the Epistles of St. Paul.

1 Thessalonians 3:5 — 5 .] διὰ τοῦτο , because tribulation had verily begun among you ( καθὼς καὶ ἐγένετο ). κἀγώ seems to convey a delicate hint that Timotheus also was anxious respecting them: or it may have the same reference as καὶ ἡμεῖς , ch. 1 Thessalonians 2:13 , viz. to the other Christians who had heard of their tribulation. De W. would render, not, ‘ therefore I also &c. ’ but ‘ therefore also, I &c. ’ But this would require (as Lün.) διὰ καὶ τοῦτο or καὶ διὰ τ . εἰς τὸ γν

1 Thessalonians 3:9 — as for , in return for : the two meanings in fact run up into one. πάσ . τῇ χαρᾷ , all the joy : i.e. not the joy from so many different sources, but the joy in its largeness and depth: q. d. τῇ χαρᾷ τῇ μεγάλῃ . ᾗ attr. for ἥν , see Matthew 2:10 ; not as John 3:29 , see note there. ἔμπρ . τ . θεοῦ ἡμ . shews the joy to be of the very highest and best, no joy of this world, or of personal pride, but one which will bear, and does bear, the searching eye of God, and is His joy ( Joh

Philemon 1:13 — reference to a suppressed conditional clause), was wishing, had a mind , = could have wished , in our idiom. ἠθέλησα , Philemon 1:14 , differs from ἐβουλόμην , (1) in that it means simply willed , as distinguished from the stronger wished , (2) in that it marks the time immediately preceding the return of Onesimus, whereas the imperfect spreads the wish over the period previous. I was (long) minded … but (on considering) I was not willing . ὑπὲρ σοῦ ] For, wert thou here, thou wouldst

Hebrews 11:22 — 22 .] By faith, Joseph when dying (the word in ref. Gen.) made mention of (every where else in the N. T. μνημονεύω is, as in the classics, to remember (see on Heb 11:15 ), and is found either with a gen. or with an accus., but not with περί , e. g.