Bible Commentaries

Matthew 24:15 — 15. ] βδέλυγ . τ . ἐρημ . ] The LXX rendering and that of Theod. ( [165] omits τῆς ) of שִׁקּוּץ שֹׁמֵם , Daniel 12:11 . The similar expression in ch. Daniel 11:31 , is rendered in the same manner by the LXX, but by Theod. βδέλ . ἠφανισμένον , and in ch. Matthew 9:27 , LXX and Theod. τὸ βδέλ . τῶν ἐρημώσεων . To what exactly the words in Daniel apply, is not clear.

Matthew 6:13 — 13. ] The sentiment is not in any way inconsistent with the Christian’s joy when he πειρασμοῖς περιπέσῃ ποικίλοις , James 1:2 , but is a humble self-distrust and shrinking from such trial in the prospect. As Euthym [75] says: παιδεύει ἡμᾶς ὁ λόγος μὴ θαῤῥεῖν ἑαυτοῖς , μηδ ʼ ἐπιπηδᾷν τοῖς πειρασμοῖς ὑπὸ θαῤῥότητος … μὴ ἐπαγομένων μὲν τῶν πειρασμῶν παραιτητέον αὐτούς · ἐπαγομένων

Romans 10:9 — ἐὰν κ . τ . λ . the ῥῆμα preached. But as Thol. observes, (1) the duty of confessing the Lord Jesus can hardly be called part of the contents of the preaching of faith, but the prominence given to that duty shews a reference to the words of Moses: (2) the making ὅτι render a reason for ἐγγύς σου κ . τ . λ . suits much better the context and form of the passage: (3) the fact of the confession with the mouth standing first , also shews a reference to what has gone before: for when the Apostle brings

1 Corinthians 13:1 — 1. ] ἐὰν λαλῶ supposes a case which never has been exemplified: even if I can speak , or as E. V. though I speak . So Isocr. eop. p. 142, ἀλλ ʼ ἐὰν μὲν κατορθώσωσι περί τινας πράξεις , ἢ διὰ τύχην , ἢ δι ʼ ἀνδρὸς ἀρετήν , μικρὸν διαλιπόντες πάλιν εἰς τὰς αὐτὰς ἀπορίας κατέστησαν . See Matthiæ, § 523. 1. ταῖς γλώσσαις τ . ἀνθρ . κ . τ . ἀγγ .] ὅρα πόθεν ἄρχεται · πρῶτον

1 Corinthians 13:12 — 12. ] Contrast between our present sight and knowledge, and those in the future perfect state . γάρ justifies the analogy of the former verse: for it is just so with us . ἄρτι , in our present condition , until the Lord’s coming. δι ʼ

2 Corinthians 11:12 — 12. ] The true reason : But that which I do, I will also continue to do ( καὶ ποιήσω must not, as Erasm., be coupled to ποιῶ , and διὰ τοῦτο ποιῶ supplied before ἵνα , because it is for his resolution respecting the future that the reason is especially

2 Corinthians 5:15 — ‘ as good as died , Flatt; are shewn to be erroneous by carefully noticing the construction, with or without εἰ . The verb is common to both members of the sentence; the correspondent emphatic words in the two members being (1) εἷς ὑπὲρ πάντων , (2) πάντες : ‘( One on behalf of all ) died, therefore ( all ) died: if One died the death of (belonging to, due from) all, then all died (in and with Him).’ Meyer’s rendering of ὅτι because , can hardly be right as it would leave

Ephesians 1:5 — 5 .] Having predestined us (subordinate to the ἐξελέξατο : see Romans 8:29-30 , where the steps are thus laid down in succession; οὓς προέγνω , καὶ προώρισεν οὓς προώρισεν , τούτους καὶ ἐκάλεσεν . Now the ἐκλογή must answer in this rank to the προέγνω , and precede the προώρισεν . Stier remarks well, “In God, indeed,

Ephesians 5:13 — φανεροῦται , not to ἐλεγχόμενα : for it is not the fact of φανεροῦται that he is insisting on, but the fact that if they reproved the works of darkness, these would become no longer works of darkness , but would be ὑπὸ τοῦ φωτὸς φανερούμενα . And 2) φανερούμενον is passive , not middle, in which sense it is never used in N. T.; ‘every thing which is made manifest, is no longer darkness, but light: and thus you will be, not compromised to these works of darkness, but making an inroad upon

Ephesians 5:22 — 22 .] Wives (supply, as rec. has inserted, ὑποτάσσεσθε , seeing that the subsequent address to husbands is in the 2nd person), to your own husbands ( ἰδίοις , as we often use the word (e.g. ‘He murdered his own father’), to intensify the

Philippians 1:19 — salvation , in degree of blessedness, not in relation to the absolute fact itself), through your prayer (his affection leads him to make this addition q. d. if you continue to pray for me; not without the help of your prayers: see similar expressions, 2 Corinthians 1:11 ; Romans 15:30-31 ; Phm 1:22 ) and (your) supply (to me, by that prayer and its answer) of the spirit of Jesus Christ (the construction obliges us to take ἐπιχορηγίας as parallel with δεήσεως , and as the article is wanting, as

Hebrews 12:26 — 26 .] whose voice (see on last verse) shook the earth then ( ὅτε , φησί , ἐνομοθέτει ἐν τῷ ὄρει τῷ Σινᾷ . So in ref. Judg., in Deborah’s Song, γῆ ἐσείσθη … ὄρη ἐσαλεύθησαν ἀπὸ προσώπου κυρίου ἐλωΐ , τοῦτο Σινᾶ ἀπὸ προσώπου κυρίου θεοῦ Ἰσραήλ .

Hebrews 13:11 — certain parts of them by the priests. Those of which they did partake (I take these particulars mainly from Delitzsch) were: 1. the sin-offering of the rulers (a male kid), and the sin-offering of the common people (a female kid or lamb), Leviticus 4:22 ff., Leviticus 4:27 ff. (compare the rules ib. Leviticus 6:0 about eating and not eating the sacrifices): 2. the dove of the poor man, Leviticus 5:9 . Leviticus 5:3 . the trespass-offering, Leviticus 7:7 . Leviticus 7:4 . the skin of the whole burnt-offering,

Hebrews 13:4 — that it is allowed to all conditions of men, not denied to any, as e. g. it is to the Romish priesthood. But it is altogether against the masculine sense, 1. that ἐν πᾶσιν would not be the natural expression for it, but παρὰ πᾶσιν : cf. Matthew 19:26 (bis), and [77] : Acts 26:8 ; Romans 2:13 ; 2 Thessalonians 1:6 ; James 1:27 ( ἀμίαντος παρὰ τῷ θεῷ ): and, 2. that our Writer uses ἐν πᾶσιν in this very chapter for ‘in all things,’ Hebrews 13:18 . See also reff., and Colossians 1:18 ;

Hebrews 3:2 — 2 .] First, a point of likeness between our Lord and Moses is brought out, and that by a reference to an O. T. declaration respecting the latter ( μέλλει προϊὼν τὸν κατὰ σάρκα χριστὸν προτιθέναι Μωυσέως . ἀλλ ʼ ἐπειδή , εἰ καὶ πιστοὶ ἦσαν οὗτοι πρὸς

Hebrews 9:10 — seeing that they were only their conditions, not their cognates) meats and drinks and divers washings (probably the Writer has in mind both the legal and the Talmudical conditions imposed upon the λατρεύοντες . See the very parallel place, Colossians 2:16 . The law prescribed much about eating: nothing about drinking, except some general rules of uncleanness, such as Leviticus 11:34 , and in peculiar cases, such as the prohibition of wine to the Nazarite, Numbers 6:3 , and to the priests when on actual

1 Peter 2:12 — 12 .] Positive result of this abstinence , and its important fruit: having (we have the same disjunction of the construction in Ephesians 4:1-2 , παρακαλῶ … ὑμᾶς … ἀνεχάμενοι . It serves to give vividness to the description, taking the participle out

2 Peter 1:9 — 9 .] For ( negative reason : see above: and that, with reference not only to the exhortations of 2 Peter 1:5-7 , but by this γάρ connected also with 2 Peter 1:8 ; the advantage of the presence is great, for the disadvantage of the absence indicates no less than spiritual blindness and oblivion) he to whom these are not present (contrast to ταῦτα

Revelation 11:19 — proceed forth (cf. ch. Revelation 14:15 ; Revelation 14:17 , Revelation 15:5 ff., Rev 16:17 ); from His inmost and holiest place that those acts of vengeance are wrought which the great multitude in heaven recognize as faithful and true, ch. Revelation 19:2 . The symbolism of this verse, the opening for the first time of the heavenly temple, also indicates of what nature the succeeding visions are to be: that they will relate to God’s covenant people and His dealings with them): and there were

Revelation 2:12-17 — 12 17 .] THE EPISTLE TO THE CHURCH AT PERGAMUM (see Prolegg. § iii. 9; Trench, p. 106). And to the angel of the church in Pergamum write : These things saith He that hath the sharp two-edged sword (this is the logical order in English of the epithet-predicates,