Bible Commentaries

John 17:24 — John 17:24 . What He has already bestowed on them, but as yet as a possession of hope (John 17:22 ), He wills ( θέλω ) that they may also partake of in reality. He does not merely wish it (against Beza, Calvin, B. Crusius, Tholuck, Ewald), but the

John 5:21 — John 5:21 . He speaks of the operation of His power in judging and raising the dead, first in an ethical sense down to John 5:27 , and then, John 5:28-29 , subjoins the actual and universal awakening of the dead as the completion of His entire life-giving

Acts 17:2-4 — Acts 17:2-4 . Κατὰ δὲ τὸ εἰωθ . τῷ Π .] Comp. Luke 4:16 . The construction is by way of attraction ( κατὰ δὲ τ . εἰωθ . αὐτῷ εἰσῆλθεν ὁ Παῦλος ), with anticipation of the subject; Buttmann, neut. Gr . p. 116 [E. T. 133], διελέγετο αὐτοῖς ] he carried

Acts 7:6-7 — Acts 7:6-7 . By the continuative δέ there is now brought in the express declaration of God , which was given on occasion of this promise to Abraham concerning the future providential guidance destined for his posterity. But God (at that time) spoke

Romans 1 overview — Παύλου ἐπιστολὴ πρὸς Ῥωμαίους . The simplest and most ancient superscription is: πρὸς Ῥωμαίους , in A B C א . CHAPTER 1 Romans 1:1 . Ἰησοῦ Χ .] Tisch., following B, reads Χριστοῦ Ἰησοῦ against decisive testimony. In Romans 1:7 ἐν Ῥώμῃ , and in Romans

Romans 1:11 — Romans 1:11 . Ἐπιποθῶ ] not valde cupio, but denoting the direction of the longing. Comp on 2 Corinthians 5:2 ; Philippians 1:8 . χάρισμα πνευματικόν ] Paul calls that, which he intends to communicate to the Romans through his longed-for personal

Romans 1:8 — Romans 1:8 . Πρῶτον μὲν ] To that, which Paul desires first of all to write, there was meant to be subjoined something further , possibly by ἔπειτα δέ . But, amidst the ideas that now crowd upon him, he abandons this design, and thus the μέν remains

Romans 12:17-19 — Romans 12:17-19 . The participles to be supplemented here as in Romans 12:16 are not to be connected with μὴ γίνεσθε φρόν . παρʼ ἑαυτ . μηδενί ] be he Christian or non-Christian. Opposite: πάντων ἀνθρώπων . The maxim itself taught also by Greek sages,

Romans 14:17 — Romans 14:17 . Motive for complying with the μὴ βλασφημ . κ . τ . λ ., with reference to the contents of the possible slander. ἡ βασιλ . τ . Θεοῦ ] is not anywhere (comp. on Matthew 3:2 ; Mat 6:10 ; 1 Corinthians 4:20 ; Colossians 1:13 ), and so is

Romans 16:19 — Romans 16:19 . Not a second ground assigned for, or justification of, the warning of Romans 16:17 (Tholuck, de Wette, Philippi; comp. also Reithmayr and Hofmann); for this use of a second really co-ordinated γάρ is nowhere to be assumed in the N. T.

Romans 8:24 — Romans 8:24 . Τῇ γὰρ ἐλπ . ἐσώθ .] Ground of the υἱοθεσίαν ἀπεκδ ., so far as the υἱοθεσία is still object of expectation; for in hope we were made partakers of salvation . The dative, “ non medii, sed modi ” (Bengel), denotes that to

Romans 8:38-39 — Romans 8:38-39 . Paul now confirms what he had said in Romans 8:37 by the enthusiastic declaration of his conviction that no power, in whatever shape it may exist or be conceived of, etc. For the singular πέπεισμαι there is as little necessity for seeking

1 Corinthians 1:10 — 1 Corinthians 1:10 . “ Exhortation , however, lest ye miss this end of your calling, exhortation I give to you,” etc. ἀδελφοί ] winning and tender form of address, often introduced by Paul just at the point where he has a serious word

1 Corinthians 12:5-6 — 1 Corinthians 12:5-6 . Continuation of the representation of the difference and yet relative unity of the χαρίσματα , illustrated in two characteristic forms of their action, in so far, namely, as they present themselves practically as διακονίαι and

2 Corinthians 12:14 — 2 Corinthians 12:14 . After that cutting irony comes the language of paternal earnestness, inasmuch as Paul once more (comp. 2 Corinthians 11:9-12 ) assures them that even on his impending third arrival among them he will remain true to his principle

2 Corinthians 3:15 — 2 Corinthians 3:15 . Ἀλλʼ ] opposite of the μὴ ἀνακαλ ., ὅτι ἐν Χ . καταργ ., but no longer connected with γάρ , 2 Corinthians 3:14 (Hofmann), since the apostle does not again mean the particular veil (that of Moses) to which the confirmatory clause

Galatians 6:10 — Galatians 6:10 . Concluding exhortation of the section of the epistle which began at Galatians 6:6 , inferred from the preceding καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλ . ( ἄρα οὖν ). The specialty of this exhortation lies in ὡς καιρὸν ἔχομεν , which is therefore

Philippians 2:15 — Philippians 2:15 . If to their obedience of the admonitions given down to Philippians 2:13 there is added the manner of obedience prescribed in Philippians 2:14 , they shall be blameless , etc. This, therefore, must be the high aim , which they are

1 John 3:17 — 1 John 3:17 . As the apostle wants to bring out that love must show itself by action, he turns his attention to the most direct evidence of it, namely, compassion towards the needy brother. “By the adversative connection ( δέ ) with 1 John 3:16

Revelation 5:11-12 — Revelation 5:11-12 . Καὶ εἰδον . Without foundation, Ebrard: “John sees something new, viz., he hears,” according to the arbitrary conception that εἰδον designates, “in the weakened wide sense, visionary observation in general.”