Bible Commentaries

Matthew 11:20 — Matthew 11:20 ff. Then He began , and so on ( ἤρξατο ). Luke introduces this upbraiding of the cities at a later stage that is, on the occasion when the instructions were addressed to the Seventy (Matthew 10:13-15 ), for which he is assigned the preference

John 15:5 — John 15:5 . Abide on me , I say, for I am the vine, ye the branches; thus then only from me (not ἀφʼ ἑαυτὼν , John 15:4 ) can you derive the living power for bearing fruit. And you must abide on me, as I on you: so ( οὗτος : he , no other than

John 15:8 — John 15:8 . A further carrying out of this incitement to abiding on Him, and that by bringing out the great importance, rich in its results, of this granting of prayer, which is attached to the abiding required. ἐν τούτῳ ] Herein , to this a forward

Romans 1:25 — Romans 1:25 . Οἵτινες μετήλλαξαν κ . τ . λ [497] ] as those who exchanged , etc. In this description of the character of those who are given up, attached to Romans 1:24 , Paul makes once more apparent the motive which determined God to give them up.

Romans 8:23 — Romans 8:23 . Climax of the foregoing proof that the ἐπʼ ἐλπίδι , ὅτι κ . τ . λ . of the κτίσις , Romans 8:21 , is well founded. “Otherwise, indeed, we Christians also would not join in that sighing.” οὐ μόνον δέ ] scil . πᾶσα ἡ κτίσις

1 Corinthians 14:22 — 1 Corinthians 14:22 . Ὥστε ] Accordingly , namely, in accordance with this οὐδʼ οὕτως εἰσακούσ . μου . εἰς σημεῖον κ . τ . λ .] The phenomenon of the speaking with tongues is destined for a (divine) sign, not for the believers, but for the unbelievers

1 Corinthians 7:15 — 1 Corinthians 7:15 . Paul had before enjoined that the Christian partner should not make a separation if the non-Christian consents to remain. But what, if the non-Christian partner seeks separation? In that case they were to let such an one go without

2 Corinthians 11:14-15 — 2 Corinthians 11:14-15 . And that is quite natural! καὶ οὐ θαῦμα ] neque res admiranda est . Comp. Plat. Pol. vi. p. 498 D; Epin . p. 988 D; Pind. Nem. x. 95, Pyth. i. 50; Eur. Hipp. 439; Soph. Oed. R . 1132, Phil. 408; Pflugk, ad Eur. Hec.

2 Corinthians 11:2 — 2 Corinthians 11:2 . Ground of the ἀλλὰ καὶ ἀνέχεσθέ μου : My jealousy for you is, in fact, a divine jealousy; how can you then refuse to me the ἀνέχεσθαι ! Rückert refers γάρ to ὄφελον … ἀφροσύνης , but in this way ἀλλὰ καὶ ἀνέχεσθέ μου is overleaped

2 Corinthians 13:13 — 2 Corinthians 13:13 . Concluding wish of blessing whether written by his own hand (Hofmann) is an open question full and solemn as in no other Epistle, tripartite in accordance with the divine Trinity, [403] from which the three highest blessings of

2 Corinthians 5:14 — 2 Corinthians 5:14 f. Paul now proves what was implied in 2 Corinthians 5:13 , that his whole working was done not in his own interest (comp. μηκέτι ἑαυτοῖς , 2 Corinthians 5:15 ), but for God and the brethren; the love of Christ holds him in bounds,

Galatians 3:28 — Galatians 3:28 . After ye have thus put on Christ, the distinctions of your various relations of life apart from Christianity have vanished; from the standpoint of this new condition they have no further validity, any more than if they were not in existence. ἔνι

Galatians 4:26 — Galatians 4:26 . But altogether different from the position of the present Jerusalem is that of the upper Jerusalem , which is free; and this upper Jerusalem is our mother. δέ ] places the ἄνω Ἱερουσ . in contrast with the previous τῇ νῦν Ἱερουσ

Ephesians 4:26-27 — Ephesians 4:26-27 . See Zyro in the Stud. u. Krit. 1841, p. 681 ff. ὀργίζεσθε καὶ μὴ ἁμαρτάνετε ] a precept expressed literally after the LXX. Psalms 4:5 , as to which it must be left undetermined whether Paul understood the original text [244] as

Philippians 1:27 — Philippians 1:27 . To these accounts regarding his own present position Paul now subjoins certain exhortations to right conduct for his readers. μόνον ] without connecting particle, as in Galatians 2:10 ; Galatians 5:13 . With the above assurance,

Philippians 4:18 — Philippians 4:18 . Δέ ] The train of thought is: “not the gift do I seek, but the fruit (Philippians 4:17 ); and as regards what has been received from you in the present instance, I have everything already, and need nothing further.” That

2 Timothy 2:15 — 2 Timothy 2:15 . Continuation of the exhortation to Timothy. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ ] σπουδάζειν expresses the eager striving, as in Ephesians 4:3 , 1 Thessalonians 2:17 , etc., and has a suggestion of making haste, 2 Timothy 4:9

Hebrews 10:2 — Hebrews 10:2 . Proof for the κατʼ ἐνιαυτὸν ταῖς αὐτ . θυσ . οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι in the form of a question: for otherwise would not their presentation have ceased? because the worshippers, so soon as they have once been really

James 2:1 — James 2:1 . In close connection with the thought contained in chap. James 1:27 , that true worship consists in the exhibition of compassionate love, James proceeds to reprove a practice of his readers, consisting in a partial respect to the rich and

2 Peter 1:15 — 2 Peter 1:15 . σπουδάσω δὲ καί ] “ but I will, moreover, also zealously take care, that ;” καί connects this sentence with 2 Peter 1:13 ; it belongs to σπουδάσω , not to what follows. ἑκάστοτε ] ἅπ . λεγ . “ on every occasion ,”