Bible Commentaries

Luke 10:5-6 — Luke 10:5-6 . See on Matthew 10:12 f. The construction εἰς ἣν κ . τ . λ . is the same as in Luke 10:8 . Comp. on Matthew 10:14 . υἱὸς εἰρήνης ] a son of salvation, i.e. one who is fit to receive salvation, not different in substance from the ἄξιος in Matthew. Its opposite is υἱὸς ὀργῆς (Ephesians 2:3 ), τῆς ἀπωλείας (John 17:12 ), τῆς ἀπειθείας (Ephesians 5:6 ), γεέννης (Matthew 23:15 ). Comp. in general on Matthew 8:12 .

1 Corinthians 6:20 — 1 Corinthians 6:20 . For (proof of the οὐκ ἐστὲ ἑαυτ .) ye were bought , i.e. redeemed from the curse of the law, Galatians 3:13 ; from the wrath of God, Ephesians 2:3 ; from the bond of the guilt of sin, Romans 3:19-21 ; and acquired as God’s

Ephesians 1:1-2 — Ephesians 1:1-2 . Διὰ θελήμ . Θεοῦ ] See on 1 Corinthians 1:1 . τοῖς ἁγίοις ] See on Romans 1:7 . καὶ πιστοῖς ἐν Χ . Ἰ .] furnishes, with τοῖς ἁγίοις ] the completeness of the conception, hence it is not epexegesis (Beza, Vorstius, Calovius, and

Ephesians 1:5 — Ephesians 1:5 . Love was the disposition of God, in which He through this our election predestined us to υἱοθεσία . Hence this divine motive, therefore, is prefixed with emphasis, quite in keeping with the character of ascription of praise marking

Ephesians 2:5 — Ephesians 2:5 . The καί is not to be taken as in Ephesians 2:1 (“also us collectively,” Meier, Baumgarten-Crusius, and earlier expositors), which, apart from the universal reference of the ἡμᾶς , the order of the words forbids ( καὶ ἡμᾶς

Ephesians 2:7 — Ephesians 2:7 . Aim of God in connection with what is said, Ephesians 2:5-6 . ἵνα ἐνδείξηται ] prefixed with emphasis: in order not to leave concealed and unknown, but to exhibit and make manifest, etc. Comp. Romans 9:23 . ἐν τοῖς αἰῶσι τοῖς ἐπερχ

Ephesians 3:5 — Ephesians 3:5 . Not an explanation, to what extent he was speaking of a mystery (Rückert, Meier): for that the readers knew , and the design of bringing in a mere explanation would not be in keeping with the elevated solemn style of the whole verse;

Ephesians 3:8 — Ephesians 3:8 . The apostle now explains himself more fully on what had been said in Ephesians 3:7 , and that entirely from the standpoint of the humility , with which, in the deep feeling of his personal unworthiness, he looked forth upon the greatness

Ephesians 4:15 — Ephesians 4:15 . Still connected with ἵνα , Ephesians 4:14 . δέ ] after the negative protasis: on the other hand, yet doubtless . See Hartung, Partikell . I. p. 171 f.; Klotz, ad Devar. p. 360 f. In order that we … on the other hand, confessing

Ephesians 4:20 — Ephesians 4:20 . Ὑμεῖς δέ ] opposed to the unconverted Gentiles. οὐχ οὕτως ἐμάθετε τὸν Χριστόν ] but ye have not in such manner (so that this instruction would have directed you to that Gentile conduct of life, Ephesians 4:17 ff.) learned Christ

Ephesians 4:25 — Ephesians 4:25 . On the ground of what was previously said ( διό ), as application of ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ ἀποθέσθαι ὑμᾶς κ . τ . λ . on to Ephesians 4:24 , there now follow various special (not systematically arranged) exhortations as far as Ephesians

Ephesians 5:18 — Ephesians 5:18 . Καί ] and in particular , to mention a single vice, which would belong to ἀφροσύνη . μὴ μεθύσκ . οἴνῳ ] become not drunken through wine , which stands opposed to the allowable use of wine, without our having on that account to seek

Ephesians 5:25 — Ephesians 5:25 . If the duty of the wives was ὑποτάσσεσθαι τοῖς ἀνδράσιν ὡς τῷ κυρίῳ , that of the husband is: ἀγαπᾶτε τὰς γυναῖκας , καθὼς καὶ ὁ Χριστὸς κ . τ . λ ., a love, therefore, which is ready to undergo even death out of affection for the wife.

Ephesians 6:4 — Ephesians 6:4 . The duty of fathers , negative and positive. καὶ οἱ πατέρες ] and ye fathers , so that καί quickly subjoins. Comp. Ephesians 6:9 . Paul does not address the mothers , not because he is thinking of the training of grown-up children

Ephesians 6:9 — Ephesians 6:9 . Καὶ οἱ κύριοι ] like καὶ οἱ πατέρες , Ephesians 6:4 . τὰ αὐτά ] the same . The master, namely, who treats his servants μετʼ εὐνοίας , does essentially (measured by the disposition as the inner essence of the act) the same thing towards

Philippians 1:10-11 — Philippians 1:10-11 . Εἰς τὸ δοκιμάζειν κ . τ . λ .] states the aim of the περισσ . ἐν ἐπιγν . κ . π . αἴσθ ., and in ἵνα ἧτε εἰλικρ . κ . τ . λ . we have the ultimate design . δοκιμάζειν τὰ διαφέροντα is to be understood, as in Romans 2:18 : in

Philippians 4:20 — Philippians 4:20 . The conception of the superabundant salvation, which Paul has just promised from God, forces from his heart a doxology . πατρί ] through Christ, in virtue of our υἱοθεσία , Romans 8:15 ; Galatians 4:5 . As to τ . Θεῷ κ . πατρὶ ἡμ

Colossians 1:14 — Colossians 1:14 . Not a preliminary condition of the υἱοθεσία (de Wette), nor the benefit of which Christians become partakers in the kingdom of the Son of God (Huther; against which it may be urged that the βασιλεία does not denote the kingdom of the

Colossians 3:20 — Colossians 3:20 f. Comp. Ephesians 6:1-4 , where likewise is given a characteristic development in fuller detail of what is here only succinctly stated. κατὰ πάντα ] not to be restricted; for Paul is quoting the rule , that which holds good principaliter

1 Thessalonians 5:11 — 1 Thessalonians 5:11 . Διό ] therefore, sc. because we will undoubtedly be made partakers of the glory of Christ, brings the preceding explanation to a conclusion; comp. ὥστε , 1 Thessalonians 4:18 . παρακαλεῖν ] Grotius, Turretin, Flatt, Pelt, de