Bible Commentaries

John 1:16 — John 1:16 . Not the language of the Baptist (Heracleon, Origen, Rupertus, Erasmus, Luther, Melancthon, Lange), against which ἡμεῖς πάντες is decisive, but that of the evangelist continued. ὅτι (see critical notes) introduces the personal and superabounding

Acts 12:5-6 — Acts 12:5-6 . But there was earnest prayer made by the church to God for him . On ἐκτενής , peculiar to the later Greek (1 Peter 4:5 ; Luke 22:44 ), see Lobeck, ad Phryn. p. 311. προάγειν ] to bring publicly forward . See on Acts 12:4 . τῇ νυκτὶ

1 Corinthians 14:15 — 1 Corinthians 14:15 . Τί οὖν ἐστι ;] what then takes place? How then does the matter stand? namely, in consistency with the foregoing, i.e. what follows then? Comp. 1 Corinthians 14:26 and Acts 21:22 , and the classical and N. T. phrases: τί οὖν ;

1 Corinthians 14:20 — 1 Corinthians 14:20 . Up to this point Paul has been contending against speaking with tongues in public and without interpretation, on the ground of its uselessness. He now adds an animated and winning admonition, well calculated to meet the conceit

1 Corinthians 3:16-17 — 1 Corinthians 3:16-17 . Οὐκ οἴδατε ὅτι κ . τ . λ [544] ] could be regarded as said in proof of 1 Corinthians 3:15 (Billroth), only if Chrysostom’s interpretation of ΣΩΘΉΣΕΤΑΙ … ΠΥΡΌς , or Schott’s modification of it (see on 1 Corinthians

1 Corinthians 6:15-17 — 1 Corinthians 6:15-17 . That fornication is not an indifferent thing like the use of meats, but anti-Christian, Paul has already proved in 1 Corinthians 6:13-14 , namely, from this, that the body belongs to Christ and is destined by God to be raised

1 Corinthians 9:7 — 1 Corinthians 9:7 . Proof of this apostolic right τοῦ μὴ ἐργάζεσθαι from three analogies in common life , by applying which to the preachers of the gospel it is made manifest that these have the right to live from the gospel . “Pulchre confertur

Galatians 3:14 — Galatians 3:14 . Divine purpose in Christ’s redeeming us (the Jews) from the curse of the law; in order that the blessing promised to Abraham (justification; see on Galatians 3:8 ) might be imparted in Christ Jesus to the Gentiles (not: to

Galatians 5:26 — Galatians 5:26 . Special exhortations now begin, flowing from the general obligation mentioned above (Galatians 5:16 ; Galatians 5:25 ); first negative (Galatians 5:26 ), and then positive (Galatians 6:1 ff.). Hence Galatians 5:26 ought to begin

Ephesians 6:20 — Ephesians 6:20 . For which (to conduct its cause) I discharge the office of ambassador in a chain . Comp. on 2 Corinthians 5:20 . It is to be explained neither as though ὑπὲρ οὗ πρεσβεύων ἐν ἁλύσει εἰμί (Zachariae, Rückert, Matthies) were written,

Philippians 1:13 — Philippians 1:13 . Ὥστε κ . τ . λ .] so that my bonds became manifest in Christ , etc. This ὥστε introduces the actual result of that προκοπή , and consequently a more precise statement of its nature . [59] Ἐν Χριστῷ does not belong to ΤΟῪς ΔΕΣΜΟΎς

Philippians 1:3 — Philippians 1:3 f. Comp. Romans 1:9 ; 1 Corinthians 1:4 ; Eph 1:16 ; 1 Thessalonians 1:2 ; Philemon 1:4 ; Colossians 1:3 . ἐπὶ πάσῃ τῇ μνείᾳ ὑμ .] not: in every recollection, but, as the article requires: in my whole recollection of you, so that

Philippians 2:16 — Philippians 2:16 . Λόγον ζωῆς ἐπέχοντες ] a definition giving the reason for φαίνεσθε ὡς φωστ . ἑν κ .: since ye possess the word of life . This is the Gospel, ἐπειδὴ τὴν αἰώνιον προξενεῖ ζωήν , Theodoret. See Romans 1:16 ; comp. John 6:68 ; Acts

Philippians 4:13 — Philippians 4:13 . After the special statement, the consciousness of the αὐτάρκεια now finds fresh utterance generally; and in the grand brevity of the latter how marked is the assurance, and, at the same time, the humility! ἰσχύω ] of moral strength,

Colossians 1:17 — Colossians 1:17 . Καὶ αὐτός ] which is to be separated from the preceding by a comma only (see on Colossians 1:16 ), places, in contradistinction to the created objects in Colossians 1:16 ( τὰ πάντα ), the subject , the creating self: “ and

Colossians 1:5 — Colossians 1:5 . Διὰ τὴν ἐλπίδα κ . τ . λ .] on account of the hope , etc., does not belong to εὐχαρ . Colossians 1:3 (Bengel, “ex spe patet, quanta sit causa gratias agendi pro dono fidei et amoris;” comp. Bullinger, Zanchius, Calovius,

Colossians 3:15 — Colossians 3:15 . All these virtues, however, along with the love which binds them together, must have their deep living foundation in the peace of Christ , which reigns in the heart, and their abiding incitement in gratitude towards God for the salvation

1 Peter 1:3 — 1 Peter 1:3 . εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ κυρ . ἡμ . Ἰ . Χριστοῦ ] The same formula occurs in 2 Corinthians 1:3 ; Ephesians 1:3 . εὐλογητός , not: “worthy of praise,” but: “ praised ;” in the LXX. the translation of בָּרוּךּ

1 Peter 2:18 — 1 Peter 2:18 . An exhortation to the slaves, extending from this verse to the end of the chapter. οἱ οἰκέται ] οἰκέτης , properly speaking, “a domestic,” a milder expression for δοῦλος . It is improbable that Peter employed this term in

1 Peter 3:22 — 1 Peter 3:22 . ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ ] This brings to a close the whole train of thought with reference to Christ, from 1 Peter 3:18 and onwards, inasmuch as to His sufferings, death, resurrection, and going to the spirits in prison, there is now