Bible Commentaries

Matthew 16:17 — Matthew 16:17 . Simon, son ( בַּר ) of Jona, a solemnly circumstantial style of address, yet not intended as a contrast to the designation of him as Peter which is about to follow (de Wette), in connection with which view many expositors have allegorized

Matthew 3:7 — Matthew 3:7 . The Pharisees (from פָּרַשׁ , separavit, the separated ones, διὰ τὴν ἐθελοπερισσοθρησκείαν , Epiphanius, Haer. i. 16) received, besides the law, also tradition; taught the doctrine of fate, without, however, denying the freedom of the

Matthew 5:22 — Matthew 5:22 . I, on the other hand, as the fulfiller of the law, already declare unrighteous anger to be as worthy of punishment as the act of murder was declared to be to those of old time; as still more worthy of punishment, however, the expression

Mark 1:1-4 — Mark 1:1-4 . As our canonical Matthew has a superscription of his first section , so also has Mark. This, however, does not embrace merely Mark 1:1 , but ὡς γέγραπται … τὰς τρίβους αὐτοῦ belongs also to the superscription , so that with Mark 1:4 the

Mark 12:28-34 — Mark 12:28-34 . See on Matthew 22:34-40 . Mark, however, has much that is peculiar, especially through the characteristic and certainly original amplification in Mark 12:32-34 . The participles are to be so apportioned, that ἀκούσας is subordinated

Mark 13:28-32 — Mark 13:28-32 . See on Matthew 24:32-36 . Comp. Luke 21:29-33 . αὐτῆς ] prefixed with emphasis (see the critical remarks) as the subject that serves for the comparison: When of it the branch shall have already become tender, so that thus its development

Luke 7:18-35 — Luke 7:18-35 . See on Matthew 11:2-19 . Matthew has for reasons of his own given this history a different and less accurate position , but he has related it more fully, not omitting just at the beginning, as Luke does, the mention of the Baptist’s

John 1:4 — John 1:4 . An advance to the nature of the Logos [77] as life , and thereby as light . ἐν αὐτῷ ζωὴ ἦν ] in Him, was life , He was πηγὴ ζωῆς (Philo). Life was that which existed in Him, of which He was full. This must be taken in the most comprehensive

John 3:29-30 — John 3:29-30 . Symbolical setting forth of his subordinate relation to Jesus. The bridegroom is Jesus, John is the friend who waits upon Him; the bride is the community of the Messianic kingdom; the wedding is the setting up of that kingdom, now nigh

2 Corinthians 6:11 — 2 Corinthians 6:11 . Our mouth stands open towards you, Corinthians; our heart is enlarged . τὸ στόμα ἡμῶν ἀνέῳγε ] This expression is in itself nothing further than a picturesque representation of the thought: to begin to speak , or to speak .

Galatians 2:5 — Galatians 2:5 . Connection: “ On account of the false brethren, however , Titus was not compelled to be circumcised; to these we did not yield even for an hour . Had we consented to the suggestion, which was made to us by Christians at Jerusalem

Galatians 3:21 — Galatians 3:21 . ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν ; ] οὖν , the reference of which is differently explained according to the different interpretations of Galatians 3:20 , draws an inference, not from the definition of the object of the law in Galatians

Galatians 3:4 — Galatians 3:4 . After Paul, by the νῦν σαρκὶ ἐπιτελεῖσθε , has reminded his readers of all that they had most foolishly submitted to at the hands of the false apostles, in order to be made, according to their own and their teachers’ fancy, finished

Galatians 4:15 — Galatians 4:15 . Of what nature, then, was your self-congratulation? A sorrowful question! for the earnestness with which the Galatians had then congratulated themselves on the apostle’s account, contrasting so sadly with their present circumstances,

Philippians 1:16-17 — Philippians 1:16-17 . We have here a more detailed description of both parties in respect to the motives which actuated them in relation to the δεσμοί of the apostle. οἱ μέν … οἱ δέ ] corresponds to the two parties of Philippians 1:15 , but and that

Philippians 2:3 — Philippians 2:3 f. Μηδὲν κατὰ ἐριθ . ἤ κενοδοξ .] sc. φρονοῦντες (not ποιοῦντες , Erasmus, Luther, Beza, Camerarius, Storr, am Ende, Rheinwald, Flatt, van Hengel, and others); so that, accordingly, what was excluded by the previous requirement τὸ αὐτὸ

Philippians 3:10 — Philippians 3:10 . Telic definition of the relation expressed by μὴ ἔχων κ . τ . λ . in Philippians 3:9 . Paul has not the righteousness of the law, but the righteousness of faith, in order to know , etc. This knowledge would fail him if, on the contrary,

1 Thessalonians 1:1 — 1 Thessalonians 1:1 . It is a mark of the very early composition of the Epistle, and consequently of its authenticity, that Paul does not call himself ἀπόστολος . For it was very natural that Paul, in regard to the first Christian churches to whom he

2 Thessalonians 1:11 — 2 Thessalonians 1:11 . Εἰς ὅ in reference to which , namely, that such a glorification of Christ in His people is to be expected. Comp. Bernhardy, Syntax , p. 220; Kühner, II. p. 279. Philologically incorrect, Grotius, Flatt, Pelt, Baumgarten-Crusius

1 Timothy 2:1 — 1 Timothy 2:1 . After directing Timothy’s attention generally to the στρατεία to which he had been appointed, Paul proceeds to mention in detail the things for which, in his office, he had to care. This connection of thought is marked by the particle