Bible Commentaries

Matthew 20:28 — Matthew 20:28 . Ὥσπερ ] “summum exemplum,” Bengel. Comp. Philippians 2:5 ; Romans 15:3 ; Polyc. Phil . 5: ὃς ἐγένετο διάκονος πάντων . Observe here the consciousness, which Jesus had from the very first, that to sacrifice himself was His

Matthew 5:9 — Matthew 5:9 . Οἱ εἰρηνοποιοί ] not the peaceful ( εἰρηνικοί , James 3:17 , 2Ma 5:25 ; or εἰρηνεύοντες , Sir 6:7 ), a meaning which does not appear even in Pollux, i. 41, 152 (Augustine thinks of the moral inner harmony; de Wette, on the contrary,

John 13:2-5 — John 13:2-5 . And ( et quidem ) this εἰς τέλος ἠγάπησεν αὐτούς He fulfilled at the supper by the washing of the feet. δείπνου γινομ .] Note the present standing in relation to the present ἐγείρεται , John 13:4 (see critical notes). Whilst it is

John 3:21 — John 3:21 . Ὁ δὲ ποιῶν τὴν ἀλήθ .] The opposite of ὁ φαῦλα πράσσων , John 3:20 , and therefore ἀλήθεια is to be taken in the ethical sense: he who does what is morally true , so that his conduct is in harmony with the divine moral standard. Comp.

Romans 6:20-22 — Romans 6:20-22 . With γάρ Paul does not introduce an illustration to Romans 6:19 (Fritzsche), but rather seeing that Romans 6:20 through οὐν in Romans 6:21 , as well as through the correlative antithesis in Romans 6:22 , must necessarily form a connected

Romans 9:22 — Romans 9:22 f. forms a conditional interrogative sentence, the apodosis of which is not expressed, but is gathered from the context, viz.: Wilt thou still be able to venture the ἀνταποκρίνεσθαι τῷ Θεῷ of Romans 9:20 f.? Must thou not utterly become

1 Corinthians 10:29 — 1 Corinthians 10:29 f. Lest now any one should understand this last διὰ τ . συνείδ . as meaning one’s own conscience, as in 1Co 10:25 ; 1 Corinthians 10:27 , and so mis understand Paul with his high views of Christian freedom, he adds here

1 Corinthians 7:1 — 1 Corinthians 7:1 . Δέ ] leads over to the answering of questions put in the letter from Corinth. ἐγράψατέ μοι ] Differences of opinion must have prevailed respecting the points discussed in this chapter, and these had been laid before the apostle

2 Corinthians 10:4 — 2 Corinthians 10:4 . Reason assigned for the assertion just made οὐ κ . σ . στρατευόμεθα , but not a parenthesis (Griesbach, Lachmann), since 2 Corinthians 10:5 is manifestly a further explanation of the preceding πρὸς καθαίρ . ὀχυρ ., so that the

2 Corinthians 12:21 — 2 Corinthians 12:21 . The interrogative interpretation (Lachmann, Lücke) is, viewed in itself, compatible not only with the reading ταπεινώσει (Lachmann), but also with the deliberative subjunctive of the Recepta (Lücke). Comp. Xenophon, Oec . iv.

2 Corinthians 4:15 — 2 Corinthians 4:15 . Σὺν ὑμῖν , which he has just used, is now made good in such a way as to win their hearts. “ With you , I say, for all of it is for your sake ;” there is nothing of all that we have to suffer and that we do, which is

2 Corinthians 4:16 — 2 Corinthians 4:16 . Διό ] namely, on account of the certainty expressed in 2 Corinthians 4:14 (partly elucidated in 2 Corinthians 4:15 ), in significant keeping with εἰδότες , and hence not to be referred back to the faith of the preachers, 2 Corinthians

2 Corinthians 5:20 — 2 Corinthians 5:20 . For Christ, therefore, we administer the office of ambassador, just as if God exhorted through us . This double element of the dignity of the high calling follows from the previous θέμενος ἐν ἡμῖν τ . λόγ . τῆς καταλλ . If, namely,

2 Corinthians 9:6 — 2 Corinthians 9:6 . Allusion to the Messianic recompense. Chrysostom aptly remarks: καὶ σπόρον τὸ πρᾶγμα ἐκάλεσεν , ἵνα εὐθέως πρὸς τὴν ἀντίδοσιν ἴδῃς καὶ τὸν ἀμητὸν ἐννοήσας μάθῃς ὅτι πλείονα λαμβάνεις ἢ δίδως . The δέ is continuative , not restrictive,

Galatians 4:5 — Galatians 4:5 . The object for which God sent forth His Son, and sent Him indeed γενόμ . ἐκ γυναικ ., γενόμ . ὑπὸ νόμον . τοὺς ὑ̔ πὸ νόμον ] The Israelites are thus designated in systematic correspondence to the previous γενόμ . ὑπὸ νόμον . Comp. Galatians

Galatians 6:16 — Galatians 6:16 . The heart, full of the great truth in Galatians 6:15 , has now a wish of blessing for all who follow it in their conduct. The simple and , carrying on the train of thought and linking it with Galatians 6:15 , serves to express this

Ephesians 6:13 — Ephesians 6:13 . Διὰ τοῦτο ] because we have to fight against these powers. ἀναλάβετε ] the usual word for the taking up of armour . See Kypke and Wetstein. The opposite: κατατίθημι . ἀντιστῆναι ] namely, the assaults of the demons. ἐν τῇ ἡμέρᾳ

Philippians 3:13-14 — Philippians 3:13-14 . Once more, and with loving earnestness ( ἀδελφοί ), Paul says what he had already said in Philippians 3:12 with οὐχ ὅτι … καταλάβω ; and in doing so, he brings more into relief in the first portion the element of self -estimation,

Titus 3:4-6 — Titus 3:4-6 . Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία κ . τ . λ .] χρηστότης as a human quality; 2 Corinthians 6:6 ; Galatians 5:22 ; Colossians 3:12 ; used of God, Romans 2:4 ; Romans 11:22 (often in the LXX.); with special reference to God’s redemptive

Revelation 7:4-8 — Revelation 7:4-8 . καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων . The act of sealing is, therefore, to be considered as occurring between Revelation 7:3 and Revelation 7:4 . That John does not behold this act itself, but only hears the number of the sealed,