Bible Commentaries

Matthew 5:45 — Matthew 5:45 . Ὅπως γένησθε υἱοὶ , κ . τ . λ .] is commonly understood, in keeping with the ὅτι τὸν ἥλιον , κ . τ . λ ., that follows, of the ethical condition of similarity to God , according to which the child of God also exhibits in himself the

Luke 15:12-13 — Luke 15:12-13 . Ὁ νεώτερος ] νεώτερον δὲ ὀνομάζει τὸν ἁμαρτωλὸν ὡς νηπιόφρονα καὶ εὐεξαπάτητον , Euthymius Zigabenus. τὸ ἐπιβάλλου μέτος ] the portion falling to my share , that which belongs to me, Herod. iv. 115; Dem. 312. 2, 317. 1; Diod. Sic.

Acts 3:25 — Acts 3:25 . Ye [152] are the sons of the prophets and of the covenant , i.e. ye belong to both , inasmuch as what was promised by the prophets and pledged in the covenant is to be realized for and in you, as the recipients in accordance with promise

Acts 8:4-5 — Acts 8:4-5 . Διῆλθον ] they went through , they dispersed themselves through the countries to which they had fled. [219] Acts 8:5 . Of the dispersed persons active as missionaries, who were before designated generally, one is now singled out and has

Romans 1:7 — Romans 1:7 . Now for the first time, brought by Romans 1:6 nearer to his readers, Paul passes from the throng of the great intervening thoughts, Romans 1:2 ff., in which he has given full and conscious expression to the nature and the dignity of his

Romans 2:8 — Romans 2:8 . Τοῖς δὲ ἐξ ἐριθείας ] sc [617] οὖσι : paraphrase of the substantive idea, to be explained from the conception of the moral condition as drawing its origin thence (comp Romans 3:26 ; Romans 4:12 ; Romans 4:14 ; Galatians 3:10 ; Philippians

Romans 8:15 — Romans 8:15 assigns the ground for Romans 8:14 in application to the readers. For ye received not , when the Holy Spirit was communicated to you, a spirit of bondage , that is, a spirit such as is the regulating power in the state of slavery . This

Romans 8:9 — Romans 8:9 . Antithetic ( ye on the other hand ) application of Romans 8:8 to the readers. εἴπερ ] To take this word as quandoquidem , with Chrysostom and others, including Olshausen, is not indeed contrary to linguistic usage, since, like εἰ in

Romans 9:17 — Romans 9:17 . Γάρ ] Establishment of this doctrine e contrario , as the inference of Romans 9:18 shows. ἡ γράφη ] for in it God speaks; comp. Galatians 3:8 ; Galatians 3:22 . τῷ Φαραώ ] Paul has selected two very striking contemporaneous and historically

2 Corinthians 6:14 — 2 Corinthians 6:14 . As a contrast to the desired πλατύν ., Paul now forbids their making common cause with the heathen, and so has come to the point of stating what was said generally at 2 Corinthians 6:1 ( μὴ εἰς κενὸν τ . χ . τ . θεοῦ δέξασθαι )

Galatians 3:5 — Galatians 3:5 . After the logical parenthesis (Galatians 3:3-4 ), οὖν resumes (Hartung, Partikell . II. p. 22 f.; Klotz, ad Devar . p. 719) what was said in Galatians 3:2 , but in an altered tense (the present ), in order to annex the example of

Galatians 5:13 — Galatians 5:13 . “It is with justice that I speak so indignantly against those men; for ye , who are being worked upon by them to bring you under the bondage of the law, have received God’s call to the Messianic kingdom for an object entirely

Ephesians 5:4 — Ephesians 5:4 . Αἰσχρότης ] abomination , disgraceful conduct, Plat. Gorg . p. 525 A. Most expositors, including Rückert, Meier, Holzhausen, Olshausen (not Matthies and Harless), limit it to disgraceful utterances , but without warrant of linguistic

Philippians 1:12 — Philippians 1:12 . See, on Philippians 1:12-26 , Huther in the Mecklenb. Zeitschr . 1864, p. 558 ff. Paul now proceeds by the δέ of continuation to depict his own position down to Philippians 1:26 . See the summary of contents. The element of transition

Colossians 3:4 — Colossians 3:4 . And what a blissful future is connected with the ἡ ζωὴ ὑμῶν κεκρ . κ . τ . λ .! This bright, favourable side of the previous thought is the continuation of the proof of Colossians 3:2 begun in Colossians 3:3 , detaching them thoroughly

1 Thessalonians 1:7 — 1 Thessalonians 1:7 . The Thessalonians had so far advanced that they who were formerly imitators had now become a model and an example to others. τύπον ] The singular is regular, as the apostle considers the church as a unity (see Winer’s Grammar

2 Thessalonians 1:6 — 2 Thessalonians 1:6 . The suitableness and naturalness of this result to be expected from the righteousness of God, the mention of which was to comfort the Thessalonians and encourage them to continued endurance, is further carried out by an intimation

1 Timothy 4:16 — 1 Timothy 4:16 . Cumulat sane h. 1. Paulus adhortationes, unde ejus amorem in Timotheum et in Christianos Timotheo subditos intelligas, Leo. ἔπεχε σεαυτῷ ] “ take heed to thyself ,” refers to 1 Timothy 4:12 ; καὶ τῇ διδασκαλίᾳ refers to

1 Timothy 6:10 — 1 Timothy 6:10 gives a reason for the thought in 1 Timothy 6:9 . ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία ] It is to be observed that Paul does not mean to say, whence all κακά whatever proceed, but what proceeds from φιλαργυρία . Hence there is

Titus 3:10-11 — Titus 3:10-11 . An injunction regarding behaviour towards the heretics. Αἱρετικὸν ἄνθρωπον ] αἱρετικός ( ἅπ . λεγ .) is not equivalent to contentiosus, but is, according to Calvin: quisquis sua protervia unitatem ecclesiae abrumpit, any one who causes