Bible Commentaries

Matthew 27:64 — Matthew 27:64 Καὶ ἔσται ] is more lively and natural when not taken as dependent on μήποτε . The Vulgate renders correctly: et erit. ἡ ἐσχάτη πλάνη ] the last error (see on Ephesians 4:14 ), that, namely, which would gain ground among the credulous

John 3:20 — John 3:20 . Γάρ ] If by the previous γάρ the historical basis for the statement ἠγάπησαν οἱ ἄνθρωποι , κ . τ . λ ., was laid , then this second γάρ is related to the same statement as explanatory thereof (see on Matthew 6:32 ; Matthew 18:11 ; Romans

John 3:35 — John 3:35 . A further description of the dignity of Christ. The Father hath given unlimited power to His beloved Son. ἀγαπ .] the ground of the δέδωκ . πάντα ] neut. and without limitation. Falsely Kuinoel: omnes doctrinae suae partes (comp. Grotius:

John 3:36 — John 3:36 . All the more weighty in their results are faith in the Son and unbelief! Genuine prophetic conclusion to life or death. ἔχειζ . αἰ .] “he has eternal life,” i.e . the Messianic ζωή , which, in its temporal development, is already

Acts 20:32 — Acts 20:32 . And now I commend you to God (Acts 14:23 ) and to the word of His grace (Acts 20:24 ), entrust you to Him to protect and bless you, and to the gospel to be the rule of your whole conduct, to Him who is able to build up (to promote the

Acts 7:8 — Acts 7:8 . Διαθήκην περιτομῆς ] a covenant completed by means of circumcision , Genesis 17:10 . Comp. on Romans 4:11 . Abraham was bound to the introduction of circumcision; and, on the other hand, God bound Himself to make him the father of many nations. ἔδωκεν

Romans 12:3 — Romans 12:3 . The exhortation now passes on to single duties , amongst which that of humility and modesty , generally (Romans 12:3-5 ), and in respect of the individual χαρίσματα in particular (Romans 12:6-8 ), is the first the first, too, compliance

Romans 5:2 — Romans 5:2 . Δἰ οὗ καὶ κ . τ . λ [1137] ] Confirmation and more precise definition of the preceding διὰ .… Ἰησοῦ Χ . The καί does not merely append (Stölting), but is rather the “ also ” of corresponding relation , giving prominence precisely

1 Corinthians 1:30 — 1 Corinthians 1:30 f. In contrast ( δέ ) to the ὅπως μὴ καυχ . π . σ . ἐνώπιον τ . Θεοῦ , we have now the true relation to God and the true and right καυχᾶσθαι arising out of it: But truly it is God’s work, that ye are Christians and so partakers

2 Corinthians 1:3 — 2 Corinthians 1:3 . Ὁ Θεὸς κ . πατ . κ . τ . λ .] God, who is at the same time father of Jesus Christ . See on 1 Corinthians 15:24 ; Romans 15:6 . Against the connection of τοῦ κυρίου κ . τ . λ . also with ὁ Θεός (Hofmann), see on Ephesians 1:3 . ὁ

Ephesians 2:3 — Ephesians 2:3 . After the apostle has just depicted the pre-Christian corruption of the readers , who were Gentile-Christians , the sinful corruptness of all this basis for his enthusiastic certainty of the universality of the redemption (Romans

Ephesians 3:14-15 — Ephesians 3:14-15 . [182] Τούτου χάριν ] on this account , in order that ye may not become disheartened, Ephesians 3:13 . Against the view that there is here a resumption of Ephesians 3:1 , see on that verse. κάμπτω κ . τ . λ .] τὴν κατανενυγμένην

Ephesians 5:27 — Ephesians 5:27 . Aim of the ἁγιάσῃ ἐν ῥήματι , and so final aim of the ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς , to be realized at the Parousia . Comp. on 2 Corinthians 11:2 . παραστήσῃ is already rightly referred to the time of the consummatio saeculi by Augustine,

Philippians 4:19 — Philippians 4:19 . The thought starts from τῷ Θεῷ . But God , to whom your gift stands in the relation of such a sacrifice, will recompense you. Paul says ὁ δὲ Θεός μου (comp. Philippians 1:3 ), because he himself had been the recipient of that

Colossians 1:22 — Colossians 1:22 . Ἐν τῷ σώματι κ . τ . λ .] that, by means of which they have been reconciled; corresponding to the διʼ αὐτοῦ and διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ of Colossians 1:20 : in the body of His flesh by means of death . Since God is the

Colossians 3:5 — Colossians 3:5 . [142] Οὖν ] draws the inference from Colossians 3:3-4 , in order now to lead to that which must be done with a view to the carrying out of the μὴ τὰ ἐπὶ τ . γῆς . The inference itself is: “Since, according to Colossians 3:3-4

Colossians 4:2 — Colossians 4:2 . To prayer apply yourselves perseveringly; comp. Romans 12:12 ; Ephesians 6:18 ; Acts 1:14 ; also 1 Thessalonians 5:17 : ἀδιαλείπτως προσεύχεσθε , which is substantially the same thing. Comp. Luke 18:1 . γρηγορ . ἐν αὐτῇ ] modal definition

1 Timothy 3:6 — 1 Timothy 3:6 . Μὴ νεόφυτον ] depending on δεῖ … εἶναι in 1 Timothy 3:2 , is attached to the previous accusatives, 1 Timothy 3:5 being a parenthesis. Νεόφυτος is rightly explained by Chrysostom: οὐ τὸν νεώτερον ἐνταῦθα λέγει , ἀλλὰ τὸν νεοκατήχητον

2 Timothy 2:1 — 2 Timothy 2:1 . After interrupting his exhortations by an allusion to the unfaithful Asiatics and to the faithful Onesiphorus, Paul with σύ resumes his exhortations to Timothy, at the same time connecting them by οὖν with those already given. In the

1 Peter 1:14 — 1 Peter 1:14 . Second exhortation (extending to 1 Peter 1:21 ). ὡς τέκνα ὑπακοῆς ] does not belong to what precedes (Hofmann), but serves to introduce the new exhortation. [82] ὡς does not here introduce a comparison (as 1 Peter 2:2 ; 1 Peter 2:5