Bible Commentaries

Matthew 15:24 — Matthew 15:24 . Those words are addressed to the disciples (comp. note on Matthew 10:6 ); the answer to the woman comes afterwards in Matthew 15:26 . It is usually supposed that what Jesus had in view was merely to put her confidence in Him to the

Matthew 21:42 — Matthew 21:42 . The enemies of Jesus have answered correctly, but they are not aware that they have thus pronounced their own condemnation, since those who thrust out the Son that was sent to them are no other than themselves. To bring this fully home

Luke 2:13 — Luke 2:13 f. Πλῆθος στρ . οὐρ .] a multitude, of the heavenly host ( צְכָא הַשָּׁמַיִם ), a multitude of angels. The (satellite-) host of the angels surrounds God’s throne, 1Ki 22:19 ; 2 Chronicles 18:18 ; Psalms 103:21 ; Psalms 148:2 ; Matthew

Romans 10:12 — Romans 10:12 . Elucidation of πᾶς . οὐ γάρ ἐστι διαστ . ʼΙουδ . τε καὶ Ἕλλ .] in respect, namely, to the bestowal of blessing on the believing, Romans 10:11 . Comp. Romans 3:22 . For the Lord of all is one and the same . This κύριος is Christ (Origen,

Romans 11:36 — Romans 11:36 does not apply to all the three foregoing questions (Hofmann), but simply the last of them is established by the connective ὅτι ( for truly ) as regards its negative contents: “No one has beforehand given to God,” etc. All

Romans 12:1 — Romans 12:1 f. General exhortation to sanctification . οὖν ] drawing an inference, not from the whole dogmatic part of the epistle, beginning with Romans 1:16 (Calvin, Bengel, and many others, including Reiche, Köllner, de Wette, Philippi, Hofmann),

Romans 13:11 — Romans 13:11 . For compliance with the preceding exhortation to love, closing with Romans 13:10 , Paul now presents a further weighty motive to be pondered, and then draws in turn from this (Romans 13:12 ff.) other exhortations to a Christian walk

Romans 14:15 — Romans 14:15 . Γάρ ] According to this reading critically beyond doubt (see the critical notes), which, however, Philippi, on account of the sense, regards as “absolutely untenable,” the apostle specifies the reason, why he has expressly

Romans 16:7 — Romans 16:7 . Ἰουνίαν ] is taken by Chrysostom, Grotius, and others, including Reiche, as feminine ( Junia , who is then to be regarded probably as the wife or sister of Andronicus); but by most of the more recent expositors as a masculine name,

1 Corinthians 12:27 — 1 Corinthians 12:27 . Application of all that is said of the human body (1 Corinthians 12:14-26 ) to his readers: now ye are (in order now to apply to you what has been hitherto said, you then are) the body of Christ and members proportionately .

1 Corinthians 13:6 — 1 Corinthians 13:6 . Ἐπὶ τῇ ἀδικίᾳ ] over immorality (Romans 1:18 ; Romans 2:8 ), when she sees this in others. In view of the contrast, Chrysostom and others, including Hofmann, take this in too narrow a sense: οὐκ ἐφήδεται τοῖς κακῶς πάσχουσιν ,

1 Corinthians 14:24-25 — 1 Corinthians 14:24-25 . How wholly different, on the other hand, will the effect of general prophetic speaking be upon such persons! Arrested and humbled before God, they will declare themselves believer. ἐὰν δὲ πάντες προφ .] is to be completed

1 Corinthians 6:9 — 1 Corinthians 6:9 . Ἤ οὐκ οἴδατε ] See on 1 Corinthians 6:8 . To supply an unexpressed thought here (“Do not regard the matter lightly,” Billroth; “This is a far greater ἥττημα ,” Ruckert; that ἥττημα to the church “they

2 Corinthians 4:1 — 2 Corinthians 4:1 . Διὰ τοῦτο ] Paul now reverts, it is true, to what had been begun in 2 Corinthians 3:12 f., but had, owing to the comparison with Moses and the discussion thence arising about the hardening of the Jews and the freedom contrasted with

2 Corinthians 9:5 — 2 Corinthians 9:5 . Οὖν ] in pursuance of what was said in 2 Corinthians 9:4 . ἵνα ] comp. 2 Corinthians 8:6 . προέλθ .] namely, before my arrival and that of the Macedonians possibly accompanying me. The thrice-repeated προ - is not used by accident,

Galatians 6:15 — Galatians 6:15 . Γάρ ] introduces an explanatory reason assigned, not for the καυχᾶσθαι ἐν τῷ σταυρῷ (Hofmann, Matthias, Reithmayr, and others), which has already received its full explanation in the relative sentence διʼ οὗ κ . τ . λ ., but for the

Philippians 2:12 — Philippians 2:12 . [123] To this great example of Jesus Paul now annexes another general admonition, which essentially corresponds with that given in Philippians 1:27 , with which he began all this hortatory portion of the epistle (Philippians 1:27

Philippians 3:8 — Philippians 3:8 . Ἀλλά is the climactic but, still, much more , giving a corrective reference of the sense, signifying that with the previous ἅτινα … ζημίαν there has not yet been enough said. Comp. on 2 Corinthians 7:11 . In the μὲν οὖν it is implied,

Philippians 4:6 — Philippians 4:6 . The μεριμνᾶτε is not to be limited in an arbitrary way (as by Grotius, Flatt, Weiss, and others, to anxious care); about nothing (neither want, nor persecution, nor a threatening future, etc.) are they at all to give themselves concern,

1 Peter 1:9 — 1 Peter 1:9 . κομιζόμενοι τὸ τέλος κ . τ . λ .] gives the reason of that joy; the participle links itself simply on to ἀγαλλιᾶσθε , “ inasmuch as ye obtain ,” etc., and supplies confirmation that what is here spoken of is not present, but