Bible Commentaries

Matthew 22:5 — Matthew 22:5 ff. Ἀμελήσαντες ] having paid no attention , said with reference merely to those who went away; for the others, Matthew 22:6 , conducted themselves in a manner directly hostile . This in answer to Fritzsche, who holds that Matthew would

Luke 1:22-23 — Luke 1:22-23 . Ἐπέγνωσαν , ὅτι ὀπτασίαν κ . τ . λ .] by the inference ab effectu ad causam; and very naturally they recognise as the latter an appearance of God or an angel, since, in fact, it was in the sanctuary that the dumbness had come on, and

John 17:22-23 — John 17:22-23 . What He on His part ( ἐγώ ) has done in order to bring about this unity of His believing ones and its object a newly introduced and great thought of the power of His kingdom not still dependent on ὅτι (Ewald). τὴν δόξαν ] The heavenly

Acts 2:34-35 — Acts 2:34-35 . Γάρ ] The fundamental fact of the previous statement, namely, the τῇ δεξιᾷ Θεοῦ ὑψωθείς , has still to be proved , and Peter proves this also from a saying of David, which has not received its fulfilment in David itself. λέγει δὲ αὐτός

Acts 26:28 — Acts 26:28 . The king is of course well-meaning enough not to take amiss the burning words, but also, as a luxurious man of the world, sufficiently estranged from what is holy instantly to banish the transiently-felt impression with haughtily contemptuous

1 Corinthians 1:18 — 1 Corinthians 1:18 . Establishment of the foregoing ἵνα μὴ … Χριστοῦ . Were, namely, the doctrine of the cross, although folly to the unbelieving, not a power of God to believers, it would be impossible to speak of a ἵνα μὴ κενωθῇ of its substance,

1 Corinthians 14:12 — 1 Corinthians 14:12 . Inference , which the readers have to draw from 1 Corinthians 14:10 f. “ Therefore (itaque), seeing, namely, that the unintelligible speaking is, according to 1 Corinthians 14:10 f., something so absurd, seek ye also,

1 Corinthians 15:12 — 1 Corinthians 15:12 . In what a contrast, however, with this preaching stands the assertion of certain persons among you that, etc. ! Χριστός has the main emphasis in the protasis; hence its positio. πῶς ] expression of astonishment; how is yet possible,

1 Corinthians 6:16 — 1 Corinthians 6:16 . Ἤ οὐκ οἴδατε ] “Or if this μὴ γένοιτο (conveying, as it does, a negative to that question) still appears to you to admit of doubt, even after the statement of the nature of the case given in 1 Corinthians 6:15 , then ye must

2 Corinthians 2:11 — 2 Corinthians 2:11 . Aim of this pardon imparted διʼ ὑμᾶς : that we might not be overreached , etc. A being overreached by Satan, the enemy of Christ and of Christianity, would be the result if that pardon were refused to the sinner, and thereby his

2 Corinthians 6:12 — 2 Corinthians 6:12 . A negative confirmation of the ἡ καρδία ἡμ . πεπλάτ . just said, and opposite state of matters on the part of the Corinthians. Not straitened are ye in us, but straitened in your innermost part ( σπλ ., the seat of love, like

Galatians 1:1 — Galatians 1:1 . Ἀπόστολος οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου , ἀλλά κ . τ . λ .] Thus does Paul, with deliberate incisiveness and careful definition, bring into prominence at the very head of his epistle his (in the strictest sense) apostolic dignity,

Ephesians 1:17 — Ephesians 1:17 . Ἵνα ὁ Θεὸς κ . τ . λ .] contains the design cherished by Paul in the μνείαν … προσευχ . μου : in order that God might give you , etc. In this expressed design is implied the intercessory tenor of the μνείαν ποιεῖσθαι ; hence ἵνα

Ephesians 1:21 — Ephesians 1:21 is no parenthesis, since neither the construction nor the logical progress of the thought is interrupted. ὑπεράνω expresses not the infinite exaltedness (the Greek Fathers, Beza, Estius), nor yet the dominion over (Bengel), although

Ephesians 5:21 — Ephesians 5:21 f. [270] The words ὙΠΟΤΑΣΣ . ἈΛΛΉΛ . ἘΝ ΦΌΒῼ ΧΡ . still belong to Ephesians 5:20 (so Lachmann, Tischendorf, Bleek), parallel to the ΕὐΧΑΡΙΣΤΟῦΝΤΕς Κ . Τ . Λ . , adding to this relation towards God the mutual relation

Colossians 1:24 — Colossians 1:24 . [61] A more precise description of this relation of service, and that, in the first place, with respect to the sufferings which the apostle is now enduring, Colossians 1:24 , and then with respect to his important calling generally,

1 Thessalonians 3:12 — 1 Thessalonians 3:12 . To the wish as regards himself , Paul adds a further wish as regards his readers . [49] ὙΜᾶς ΔΈ ] Bengel puts it well: sive nos viniemus, sive minus. If Ὁ ΚΎΡΙΟς (see critical note) is genuine, it may grammatically

1 Timothy 4:4 — 1 Timothy 4:4 . Ὅτι πᾶν κτίσμα Θεοῦ καλόν ] This verse gives the ground of the preceding thought, which Hofmann denies. Bengel wrongly takes it to be in apposition to ἀλήθειαν . κτίσμα , which does not occur elsewhere in Paul, means here of course

Titus 1:6 — Titus 1:6 . Εἴ τις ἐστίν ] This form is not, as Heinrichs and Heydenreich think, selected to express a doubt whether such men could be found among the corrupt Cretans. The meaning is rather: “ only such an one as .” ἀνέγκλητος ] see 1

1 Peter 3:8 — 1 Peter 3:8 . Exhortations of a general character follow, without regard to the various conditions of men, yet in connection with chap. 1 Peter 2:11 ff. They deal with the relations of the Christians towards each other, and towards those who are inimically