Bible Commentaries

Romans 14:9 — righteous Head over the race of man, which now, and in consequence man’s world also, belongs by right to Him alone. The rec. text here, ἀπέθ . κ . ἀνέστη κ . ἀνέζησεν , may have arisen by the insertion (1) of ἀνέζησεν as clearer than ἔζησεν , and (2) of ἀνέστη from the margin, where it was a gloss ( 1Th 4:14 ) explaining ἀνέζησεν or ἔζησεν . Or, on the other hand, supposing it to have been the original, ἀνέζησεν may have been altered to ἔζησεν and κ . ἀνέστη left out, to conform it to Romans 14:7-8

Romans 8:1 — 1. ] Now ([in slight] contrast to the last verse [he brings out one point, which might seem to be an exception to the blessed consequences of the life-giving power of Christ indwelling in us]) if Christ is in you (= πν . θεοῦ οἰκεῖ ἐν ὑμ ., see 2Co 3:17 ), the (your) body indeed is dead on account of sin (still remains dead, see 2 Corinthians 4:11-14 , under the power of death physical (and eternal?) because of sin which it, per se , stands in, and serves), but the (your) spirit ( τὴν ψυχὴν

1 Corinthians 11:26 — 26. ] γάρ gives an explanatory reason for εἰς τ . ἐμὴν ἀνάμν ., viz. that the act of eating and drinking is a proclamation of the death of the Lord till His coming . The rendering of καταγγέλλετε imperative , as Theophyl.?, Luth., Grot., Rückert, is

1 Corinthians 14:5 — Empiricus: and from Thom. Mag., φαμέν , ἐκτὸς εἰ μὴ τόδε , καὶ ἐκτὸς εἰ τόδε . διερμηνεύῃ ] viz. ὁ λαλῶν γλώσσῃ , not τις , as suggested by Flatt. On the subj. with εἰ , giving a sense not distinguishable from the ind., see Winer, edn. 6, § 41. b . 2 end, and Herm., on Soph. Ant [63] 706. [63] Antiochus of Ptolemais, 614

1 Corinthians 16:22 — 22 .] He adds, as in Colossians 4:18 ; Ephesians 6:24 , some exhortation, or solemn sentence, in his own hand , as having especial weight. On the distinction between φιλεῖν and ἀγαπᾷν see notes on John 21:15 . The negation here of the feeling of personal

1 Corinthians 2:10 — Counsels: and being τὸ πνεῦμα τὸ ἐν ἡμῖν , besides being τὸ πν . τοῦ θεοῦ (De Wette well observes that the Apostle purposely avoids using the expression τὸ πνεῦμα τὸ ἐν αὐτῷ of the Spirit of God , keeping the way open for the expression in 1 Corinthians 2:12 , τὸ πν . τὸ ἐκ τοῦ θεοῦ ), teaches us according to our capacity, those depths of God .

1 Corinthians 3:16 — of which is, ideally, the same temple of God.” And, we may add, if the figure is to be strictly justified in its widest acceptation, that all the churches are built together into one vast temple: cf. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε , Ephesians 2:22 .

1 Corinthians 7:40 — allusion here.” Meyer. δοκῶ δὲ κἀγώ ] This is modestly said, implying more than is expressed by it, not as if there were any uncertainty in his mind. It gives us the true meaning of the saying that he is giving his opinion , as 1 Corinthians 7:25 ; viz. not that he is speaking without inspiration, but that in the consciousness of inspiration he is giving that counsel which should determine the question. The rationalizing Grotius explains πνεῦμα θεοῦ , ‘non revelationem, sed sincerum affectum

1 Corinthians 9:6 — 6. ] Or (implying what the consequence would then be, see ch. 1Co 6:2 ; 1 Corinthians 6:9 ; does not introduce a new ἐξουσία , but a consequence of the denial of the last two) have only I and Barnabas (why Barnabas? Perhaps on account of his former connexion with Paul, Acts 11:30 ; Acts 12:25 ; Act 13:1 to Acts 15:39

2 Corinthians 8:9 — participle refers to the time when the historic act implied in the aorist ἐπτώχευσεν took place. He, being rich, became poor: not, as De W., merely by His renunciation of human riches during His life on earth, but by His exinanition of His glory ( Php 2:6-7 ), when, as Athanas. (contra Apol. ii. 11, vol. ii. (Migne), p. 757), τὴν πτωχεύσασαν φύσιν ἐν ἑαυτῷ ἀνελάβετο . The stress is on δι ʼ ὑμᾶς , to raise the motive of gratitude the more effectually in them. τῇ ἐκ . πτωχ . πλουτήσητε ]

Galatians 5:26 — 26 .] connected with στοιχῶμεν above, by the first person , and with ch. Galatians 6:1 , by the sense ; and so forming a transition to the admonitions which follow. μὴ γινώμ . , let us not become efficiamur , vulg., Erasm., a mild, and at the same

Ephesians 4:7 — He bestowed gifts on men) [ the ] grace (which was then bestowed: the unspeakable gift, or, if the art. be omitted, grace, absolutely, was distributed to each κατά &c.) according to the measure of (subjective genitive: the amount of: cf. Romans 12:3 , ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως ) the gift of Christ (‘ Christ’s gift ;’ the gift bestowed by Christ. 2 Corinthians 9:15 : not, ‘the gift which Christ received,’ for He is the subject and centre here so Calv.,

Philippians 2:14 — against God (as Mey.). And the context here makes it best to keep the same sense: such murmurings arising from selfishness, which is especially discommended to us by the example of Christ. This I still maintain as against Ellic.: his rejection of Joh 7:12 and 1 Peter 4:9 , as not applicable, not seeming to me to be justified. διαλογισμῶν ] by the same rule, we should rather understand disputings with men, than doubts respecting God or duty (Mey.). It is objected that the N. T. meaning of διαλογισμός

Philippians 2:19 — 19 . ἐν κυρίῳ ] ‘my hope is not an idle one, as a worldly man’s might be; but one founded on faith in Christ.’ 1 Corinthians 15:19 , to which Meyer refers, is wholly different: see there. ταχέως , see Philippians 2:23 . ὑμῖν ] The dative after verbs of sending, &c. need not be regarded (as De W., al., here) as the dativus commodi, but is similar to that case after verbs of giving indicating the position of the recipient . I stated in some former editions, that

Philippians 2:2 — 2 .] πληρώσατε has the emphasis ‘he already had joy in them, but it was not complete , because they did not walk in perfect unity:’ cf. ch. Philippians 1:9 . ἵνα , of the purpose , as always but here as frequently, of a correlative result,

Colossians 4:16 — 16 .] ἡ ἐπιστ . , the present letter, reff. ποιήσ . ἵνα ] as ποίει , ὅκως … Herod. i. 8. 209, ὡς σαφέστατά γἂν εἰδείην … ἐποίουν , Xen. Cyr. vi. 3. 18. τὴν ἐκ Λαοδ . ] On this Epistle, see Prolegg. to Eph. § ii. 17, 19; and Philem. § iii. 2, 3 [and note on the subscription to 1 Tim.]. I will only indicate here the right rendering of the

Colossians 4:17 — 17 .] Archippus is mentioned Philemon 1:2 , and called the Apostle’s συνστρατιώτης . I have treated on the inference to be drawn from this passage as to his abode, in the Prolegg. to Philemon, § iii.1. He was evidently some officer of the church, but what , in the wideness of διακονία

1 Thessalonians 5:13 — 13 .] ἡγεῖσθαι ἐν ἀγάπῃ is an unusual expression for to esteem in love; for such seems to be its meaning. Lün. compares ἔχειν τινὰ ἐν ὀργῇ (Thuc. ii. 18). We have περὶ πολλοῦ ἡγεῖσθαι , Herod. ii. 115 ( Job 35:2 does not apply). ὑπερεκπερισσῶς is best taken with ἐν ἀγάπῃ : it will not form a suitable qualification for ἡγεῖσθαι , which is merely a verbum medium. And so Chrys., all. διὰ τὸ ἔργ . αὐτ . may mean, because of the nature of their work ,

2 Thessalonians 1:4 — the object of our ἐγκαυχ . ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ] i.e. at Corinth and in Achaia. ὑπομονῆς καὶ πίστεως ] No ἓν διὰ δυοῖν (Grot., Pelt), nor is there the slightest necessity, with Lünem., to take πίστις here in a different sense from that in 2 Thessalonians 1:3 . The same faith which was receiving so rich increase, was manifesting itself by its fruit in the midst of persecutions and afflictions. πᾶσιν belongs only to τοῖς διωγμοῖς ( ὑμῶν ), as is shewn by the article before θλίψεσιν ,

Philemon 1:15 — from Colossæ as Rome: but without ground: the contrast is between πρὸς ὥραν and αἰώνιον . αἰώνιον agrees with αὐτόν : see reff.: and imports οὐκ ἐν τῷ παρόντι μόνον καιρῷ , ἀλλὰ κ . ἐν τῷ μέλλοντι , as Chrys. ἀπέχῃς ] see reff., and note on Mat 6:2 mayest have him for thine own possess him fully, entirely . So Antonin., xi. 1, says that the λογικὴ ψυχή does not bear fruit for others to reap, &c., but ὅπου ἂν καταληφθῇ , πλῆρες κ . ἀπροσδεὲς ἑαυτῇ τὸ προτεθὲν ποιεῖ ὥστε εἰπεῖν , Ἐγὼ ἀπέχω τὰ