Bible Commentaries

Matthew 22:2 — Matthew 22:2 f. On γάμους ποιεῖν , to prepare a marriage feast , comp. Wetstein and Xen. de rep. Lac . i. 6; Tob 8:19 . Michaelis, Fischer, Kuinoel, Paulus are mistaken in supposing that what is meant is a feast on the occasion of his son’s

Matthew 3:8 — Matthew 3:8 . Οὖν ] Deduction from what precedes. In your impenitent condition you cannot escape from the wrath; proceed then to exhibit that morality of conduct which is appropriate to the change of mind as its result . Instead of your unrepentant

Matthew 5:44 — Matthew 5:44 . Observe the entire love which is here required: disposition, word, act, intercession; “primo fere continetur tertium, et secundum quarto” (Bengel). But it is as ἀγαπᾶν ( to esteem highly ), not as φιλεῖν ( amare ), that

John 12:30-31 — John 12:30-31 . Ἀπεκρίθη ] not to the disciples (Tholuck), but, according to John 12:29 , with reference to these two expressions of opinion from the people . He lets their opinions, as to what and whose the voice was, alone, but recognises in their

Acts 26:29 — Acts 26:29 . In the full consciousness of his apostolic dignity, Paul now upholds the cause of the despised Χριστιανὸν γενέσθαι as that which he would entreat from God for the king and all his present hearers, and which was thus more glorious than all

Romans 14:19 — Romans 14:19 . Exhortation , inferred from the doctrinal proposition, Romans 14:17 ; not a question (Buttmann). τὰ τῆς εἰρ .] what belongs to peace , composes the substance of peace , not different in matter of fact from τὴν εἰρήνην . See Bernhardy,

Romans 8:16 — Romans 8:16 . More precise information respecting the preceding ἐν ᾧ κράζ . Ἀββᾶ ὁ π . αὐτὸ τὸ πνεῦμα κ . τ . λ .] Not He, the Spirit (Hofmann, inappropriately comparing Romans 8:21 and 1 Thessalonians 3:11 ); but, since αὐτός in the casus rectus

1 Corinthians 12:2 — 1 Corinthians 12:2 . Reason (comp on ΔΙΌ , 1 Corinthians 12:3 ) why he wishes to instruct them concerning the ΠΝΕΥΜΑΤΙΚΆ . The pneumatic condition into which they had entered as Christians was, of course, an entirely new one to men who had been heathen,

1 Corinthians 3:5 — 1 Corinthians 3:5 . Οὖν ] Now, igitur , introduces the question as an inference from the state of party-division just referred to, so that the latter is seen to be the presupposition on which the question proceeds. See Klotz, a [480] Devar. p. 719:

1 Corinthians 4:16 — 1 Corinthians 4:16 . Οὖν ] since I am your father. μιμ . μ . γίν .] become imitators of me . Paul does not add any more precise definition as to the matter (“ in cura tutandae in ecclesia tum unitatis tum sanctitatis ,” Grotius thinks,

Galatians 3:26 — Galatians 3:26 . The argumentative emphasis is laid first on πάντες , and then, not on υἱοί , which expositors have been wont to understand in the pregnant sense: sons of full age, free , in contrast to the παισί implied in παιδαγωγός (see, against

Ephesians 1:22 — Ephesians 1:22 . While Paul has before been setting forth the exaltation of Christ over all things , he now expresses the subjection therewith accomplished of all things under Christ : καὶ πάντα … αὐτοῦ , with which consequently the same thing the

Ephesians 2:12 — Ephesians 2:12 . As regards the construction, see on Ephesians 2:11 . τῷ καιρῷ ἐκείνῳ ] takes the place of the ποτέ , Ephesians 2:11 , and means the pre-Christian, heathen period of the readers. On the dative of time without ἐν , see Winer, p. 195

Ephesians 3:21 — Ephesians 3:21 . αὐτῷ ] pointing back with rhetorical emphasis. See Schaef. Melet. p. 84; Kühner, II. p. 330. ἡ δόξα ] sc . εἴη : the befitting honour . Comp. Romans 11:36 ; Romans 16:27 ; Galatians 1:5 ; Philippians 4:20 . Certainly God has the

Philippians 1:30 — Philippians 1:30 . So that ye have the same conflict , etc., serves to characterize the ὑμῖν ἐχαρ . τὸ ὑπὲρ Χ . πάσχειν just asserted; and Paul’s intention in thus speaking, is to bring home to them the high dignity and distinction of suffering

Colossians 1:10 — Colossians 1:10 . The practical aim [18] which that πληρωθῆναι κ . τ . λ . is to accomplish; ἀεὶ τῇ πίστει σὐζεύγνυσι τὴν πολιτείαν , Chrysostom. The Vulgate renders correctly: ut ambuletis (in opposition to Hofmann, see on Colossians 1:9 ). ἀξίως

Colossians 1:18 — Colossians 1:18 . Second part (see on Colossians 1:15 ) of the exhibition of the exaltedness of Christ. To that which Christ is as πρωτότοκος πάσης κτίσεως (Colossians 1:16-17 ) is now added what He is as πρωτότοκος ἐκ τῶν νεκρῶν , namely, the Head

Colossians 2:12 — Colossians 2:12 supplies further information as to how the περιετμήθητε , so far as it has taken place by means of the circumcision of Christ , has been accomplished. συνταφέντες κ . τ . λ .] synchronous with περιετμ . (comp. on Colossians 1:20 ,

Colossians 2:15 — Colossians 2:15 . [111] In this doing away of the law was involved the victory and triumph of God over the devilish powers , since the strength of the latter, antagonistic to God, is in sin, and the strength of sin is in the law (1 Corinthians 15:56

1 Thessalonians 5:8 — 1 Thessalonians 5:8 . The apostle passes over to a new image, whilst he, as the proper preparation for watchfulness and sobriety, requires the putting on of the Christians’ spiritual armour, with the help of which they are in a condition victoriously