Bible Commentaries

Matthew 6:9 — Matthew 6:9 . “Having now rebuked and condemned such false and meaningless prayer, Christ goes on to prescribe a short, neat form of His own to show us how we are to pray, and what we are to pray for,” Luther. The emphasis is, in the first

Luke 16:8 — Luke 16:8 . Ὁ κύριος ] not Jesus (Erasmus, Luther, Pred. ; Weizsäcker also, p. 213 f.), but, as is proved by Luke 16:9 , the master of the steward , to whom the measure taken by the latter had become known. τὸν οἰκονόμ . τῆς ἀδικ .] ἀδικ . is a

Luke 24:51 — Luke 24:51 . Ἐν τῷ εὐλογ .] therefore still during the blessing, not immediately after, but actually engaged in the discourse and attitude of blessing on parting from them. According to the usual reading: διέστη ἀπʼ αὐτῶν κ . ἀνεφέρ . εἰς τ . οὐραν

John 1:9 — John 1:9 . For the correct apprehension of this verse, we must observe, (1) that ἦν has the main emphasis, and therefore is placed at the beginning: (2) that τὸ φῶς τὸ ἀληθ . cannot be the predicate, but must be the subject, because in John 1:8 another

Romans 10:6-8 — Romans 10:6-8 . The righteousness which comes from faith is personified (comp. Hebrews 12:5 ), so that the following words of Moses, in which Paul recognises an allegorically and typically prophetic description of this righteousness , appear as its

Romans 5:18 — Romans 5:18 f. Summary recapitulation of the whole parallel treated of from Romans 5:12 onwards, so that the elements of likeness and unlikeness contained in it are now comprehended in one utterance. Συλλογίζεται ἐνταῦθα τὸ πᾶν , Theodore of Mopsuestia.

Romans 6:17 — Romans 6:17 . Propositio minor . χάρις δὲ τῷ Θεῷ , ὅτι ] animated expression of piety; “ardor pectoris apostolici,” Bengel. Comp Romans 7:25 . ὍΤΙ ἮΤΕ ΔΟῦΛΟΙ Τ . ἉΜ ., ὙΠΗΚ . Κ . Τ . Λ [1467] ] ἮΤΕ has emphasis:

1 Corinthians 15:1-2 — 1 Corinthians 15:1-2 . Δέ ] forming the transition to a new subject. There is no trace, however, of a question on the part of the Corinthians, to which Paul is giving the answer . γνωρίζω ] not, as is commonly held, equivalent to ὑπομιμνήσκω (Oecumenius),

1 Corinthians 15:33 — 1 Corinthians 15:33 f. The immoral consequence of the denial of the resurrection (1 Corinthians 15:32 ) gives occasion to the apostle now in conclusion to place over against that Epicurean maxim yet a word of moral warning, in order thereby to express

1 Corinthians 7:21 — 1 Corinthians 7:21 . Μή σοι μελέτω ] let it give thee no concern , let it be all the same to thee. Hom. Il. ii. 338, x. 92; Plato, Phaed. p. 95 B; Tim. p. 24 B; Wis 12:13 ; Mark 4:38 , al [1172] What it is that ought to give him no concern, is

1 Corinthians 9:26-27 — 1 Corinthians 9:26-27 . So run I then , seeing that I, for my part, according to 1 Corinthians 9:25 , am prepared by such abstinence to strive for the incorruptible crown, in such a way as , etc. The apostle thus sets his own ethical mode of striving

2 Corinthians 1:15-16 — 2 Corinthians 1:15-16 . Καὶ ταύτῃ τῇ πεποιθ .] and by means of this confidence , viz. ὅτι ἕως τέλους ἐπιγν . κ . τ . λ . in 2 Corinthians 1:13-14 . πεποίθησις (2 Corinthians 3:4 , 2 Corinthians 8:22 , 2 Corinthians 10:2 ; Ephesians 3:12 ; Philippians

2 Corinthians 5:21 — 2 Corinthians 5:21 . This is not the other side of the apostolic preaching (one side of it being the previous prayer), for this must logically have preceded the prayer (in opposition to Hofmann); but the inducing motive , belonging to the δεόμεθα

Galatians 4:3 — Galatians 4:3 . Ἡμεῖς ] embraces Christians generally, the Jewish and Gentile Christians together . In favour of this view we may decisively urge, (1) the sense of στοιχεῖα τοῦ κόσμου (see below); (2) Galatians 4:5 , where the first ἵνα applies to

1 Thessalonians 1 overview — Παύλου πρὸς Θεσσαλονικεῖς ἐπιστολὴ πρώτη A B K, א , 3, 37, 80, et al. pler. Copt. Damasc. have Πρὸς Θεσσαλονικεῖς αʹ , the shortest and apparently the oldest title. It is also found in D E, but prefixing Ἄρχεται . CHAPTER 1 1 Thessalonians 1:1 .

1 Timothy 3:2 — 1 Timothy 3:2 . Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι κ . τ . λ .] τὸν ἐπίσκοπον , as a name for the superintendent of the congregation, only occurs in the Pastoral Epistles (here and at Titus 1:7 ), and in Acts 20:28 ; Philippians 1:1 (the verb ἐπισκοπεῖν

Jude 1:1-2 — Jude 1:1-2 . The superscription is in form similar to that of the Epistles of Paul and Peter: Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος κ . τ . λ .] δοῦλος , as its position and Romans 1:1 , Philippians 1:1 , James 1:1 (see also Titus 1:1 ), show, denotes not the

Revelation 19:6-8 — Revelation 19:6-8 . The final chorus, which is likewise opened with hallelujah, passing by the judgment in which already the adorable glory of God has been occupied, points forward especially to the marriage of the Lamb, and, therefore, to the revelation

Revelation 2:10 — Revelation 2:10 . In reference to the θλῖψις which is to follow the present (Revelation 2:9 ), an exhortation to fearless, faithful perseverance unto death, and a corresponding promise of life, are made. Troubles of many kinds ( ᾶ plural) impend; especially

Revelation 7:2-3 — Revelation 7:2-3 . ἄλλον ἄγγελον . That an angel not an archangel [2254] is to be thought of, [2255] not Christ, [2256] to be silent concerning the Holy Spirit, [2257] results not only from the appellation ἌΓΓΕΛΟς , but especially from the fact that