Bible Commentaries

Matthew 13:21 — Matthew 13:21 . Description of one whose mind is so stirred as instantly to welcome the word with joy, but who, when subjected to the testing influence of affliction, abandons his faith and relapses into his former condition. Such an one is without

Matthew 5:5 — Matthew 5:5 . According to Psalms 37:11 , where the LXX. have οἱ δὲ πραεῖς κληρονομήσουσι γῆν . The πραεῖς (Matthew 11:29 , Matthew 21:5 ) are the calm, meek sufferers relying on God’s help, who, without bitterness or revenge as the ταπεινοὶ

John 10:16 — John 10:16 . The repeated mention of His sacrificial death, by which the union of Jews and heathen into one community of believers was to be effected (see on Ephesians 2:14 ), raises His look to the future when He (as the good shepherd lifted up on

John 3:33 — John 3:33 . Αὐτοῦ ] placed before for emphasis: His witness, correlative with the following ὁ θεός . ἐσθράγισεν ] has, by this receiving, sealed, i.e. confirmed, ratified as an act. For this figurative usage, see John 6:27 ; Romans 4:11 ; Romans

Acts 22:16 — Acts 22:16 . Τί μέλλεις ;] Why tarriest thou? μέλλειν so used only here in the N.T.; frequent in the classics. The question is not one of reproach, but of excitement and encouragement. ἀπόλουσαι τὰς ἁμαρτ . σου ] let thyself be baptized and (thereby)

Romans 15:14 — Romans 15:14 . Πέπεισμαι δέ ] but I am of the conviction; Romans 8:38 , Romans 14:14 . The δέ is the simple μεταβατικόν , leading over to the concluding portion of the epistle. καὶ αὐτὸς ἐγώ ] et ipse ego; comp. on Romans 7:25 . The apostle is, independently

Romans 3:22 — Romans 3:22 . A righteousness of God, however , (mediated) through faith in Jesus Christ . On δέ , with the repetition of the same idea, to be defined now however more precisely, the δικαιοσύνη Θεοῦ (not merely δικαιοσύνη , as Hofmann insists contrary

Romans 7:11 — Romans 7:11 . Illustration of this surprising result, in which ἡ ἁμαρτία , as the guilty element, is placed foremost, and its guilt is also made manifest by the διὰ τῆς ἐντολ . placed before ἐξηπάτ . Sin has by means of the commandment (which had

Romans 8:28 — Romans 8:28 . Third ground of encouragement; comp. on Romans 8:26 . οἴδαμεν δέ ] It is known to us, however (as in Romans 8:22 ). This δέ is not: on the other hand, however , in contradistinction to the sighing discussed since Romans 8:22 , as Hofmann

1 Corinthians 2:8 — 1 Corinthians 2:8 . Ἥν ] Parallel with the preceding ἥν , and referring to Θεοῦ σοφίαν (Calvin, Grotius, and most commentators, including Flatt, Rückert, de Wette, Osiander, Hofmann), not to δόξ . ἡμῶν (Tertullian, contra Marc. v. 6, Camerarius, Pott,

1 Corinthians 7:22 — 1 Corinthians 7:22 . For the converted slave is Christ’s freedman; in like manner, too ( ὁμοίως καί introduces the precise reversal of relations which here also takes place), the freeman who becomes a Christian is the slave of Christ . That

2 Corinthians 1:21 — 2 Corinthians 1:21 f. Δέ ] not specifying the ground of τῷ Θεῷ πρὸς δόξαν (Grotius), nor confirming the assurance that he had preached without wavering (Billroth), but continuative . Paul has just, with διʼ ἡμῶν , pointed to the blessed result which

Ephesians 4:18 — Ephesians 4:18 exhibits the ground of the fact, that the Gentiles walk ἐν ματαιότητι τοῦ νοὸς αὐτῶν , which ground is twofold according to the twofold power belonging to the νοῦς , the intelligent and the practical . To the former ἐσκοτωμένοι relates

Colossians 3:17 — Colossians 3:17 . The apostle having announced in Colossians 3:16 the first way in which the abundant indwelling of the word of Christ must manifest itself by ἐν πάσῃ σοφίᾳ διδάσκοντες … πνευματικοῖς , and having set forth as the second the ἐν τῇ

Colossians 4:18 — Colossians 4:18 . Conclusion written with his own hand; comp. 2 Thessalonians 3:17 . See on 1 Corinthians 16:21 . Be mindful for me of my bonds , a closing exhortation, deeply touching in its simplicity, in which there is not a mere request for intercession

1 Timothy 5:6 — 1 Timothy 5:6 . Ἡ δὲ σπαταλῶσα ] The opposite of the ὄντως χήρα who has dedicated her life to piety. Σπαταλᾷν , “revel, be wanton,” occurs elsewhere only in James 5:5 (Wisd. 21:15). There is nothing to show that the apostle was here thinking

1 Timothy 6:18 — 1 Timothy 6:18 . The negative ideas of the previous verse are followed by four positive, joined two and two. ἀγαθοεργεῖν , πλουτεῖν ἐν ἔργοις καλοῖς ] These ideas are synonymous, the second, however, being stronger than the first. It is not probable

Titus 2:3 — Titus 2:3 . ΙΙρεσβύτιδας (“the aged women” = πρεσβύτεραι in 1 Timothy 5:2 ) ὡσαύτως (see 1 Timothy 2:9 ) ἐν καταστήματι ἱεροπρεπεῖς ] κατάστημα is taken in too narrow a sense, only of the clothing (Oecumenius: τὰ περιβόλαια ). It denotes

Philemon 1:23 — Philemon 1:23 f. Salutations from the same persons, Colossians 4:10-14 . ὁ συναιχμάλωτός μου ] See on Colossians 4:10 . Here it further has expressly the specifically Christian character. [82] Comp. δέσμιος ἐν κυρίῳ , Ephesians 4:1 . The Jesus Justus

1 Peter 5:14 — 1 Peter 5:14 . ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης ] Paul uses a similar expression, Romans 16:16 ; 1 Corinthians 16:20 ; 2 Corinthians 13:12 ; 1 Thessalonians 5:26 . The members of the church are by turns to greet one another (not each other in Peter’s