Bible Commentaries

Matthew 16:18 — Matthew 16:18 . But I again say to thee . The point of the comparison in κἀγώ is, that Peter having made a certain declaration in reference to Jesus, Jesus also , in His turn, now does the same in reference to Peter. πέτρος ] as an appellative: thou

Romans 12:6-8 — Romans 12:6-8 . In the poseession, however, of different gifts . This ἔχοντες δὲ χαρίσματα κ . τ . λ . corresponds to τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν , Romans 12:4 . As regards the construction , the view adopted by Reiche, de Wette, and

Romans 4:1 — Romans 4:1 . Οὖν ] Accordingly , in consequence of the fact that we do not abrogate the law through faith, but on the contrary establish it. [954] This οὖν brings in the proof to be adduced from the history of Abraham (“confirmatio ab exemplo,”

Romans 5:15 — Romans 5:15 . But not as is the trespass, so also is the gift of grace . Although Adam and Christ as the heads of the old and new humanity are typical parallels, how different nevertheless are the two facts , by which the former and the latter stand

Romans 5:20-21 — Romans 5:20-21 . The comparison between Adam and Christ is closed. But in the middle between the two stood the law! How therefore could Paul leave unnoticed the relation of the law to both , the relation of this essential intervening element in the

1 Corinthians 16:19 — 1 Corinthians 16:19 f. Τῆς Ἀσίας ] in the narrower sense, comprehending the western coastlands of Asia Minor (see on Acts 2:9 ), where Ephesus also lay. From the latter, at least, Paul was charged with a greeting, but in the assurance of a like loving

1 Corinthians 7:29-31 — 1 Corinthians 7:29-31 . This, however, I say , i.e. of what follows I assure you . Comp 1 Corinthians 15:50 . Δέ leads over to something wherewith Paul (“as it were prophesying,” Ewald) designs to secure the more acceptance for the counsel,

2 Corinthians 5:2 — 2 Corinthians 5:2 . Confirmation of the certainty expressed in 2 Corinthians 5:1 , not an explanation why he should precisely mention the fact that he has such comfort in the prospect of death (Hofmann) as if, instead of οἴδαμεν , λέγομεν or some similar

Galatians 2:16 — is usually construed so that εἰδότες … Χριστοῦ is a parenthesis; and either the sentence is made to begin with ἡμεῖς in Galatians 2:15 , and this ἡμεῖς is again taken up by the subsequent καὶ ἡμεῖς (so Castalio and others, Winer, Matthies, Baumgarten-Crusius,

Galatians 2:6 — Galatians 2:6 . Paul having described in Galatians 2:3-5 the momentous result of his relations towards the Christians in Jerusalem ( αὐτοῖς , Galatians 2:2 ), now passes on (corresponding to the κατʼ ἰδίαν δὲ τοῖς δοκοῦσι , Galatians 2:2 ) to his relations

Galatians 2:9 — Galatians 2:9 . Καὶ γνόντες ] is connected, after the parenthesis, with ἰδόντες κ . τ . λ . in Galatians 2:7 . [79] τὴν χάριν τὴν δοθεῖσάν μοι ] is not arbitrarily to be limited either to the apostolic office (Piscator, Estius, and others; also Hofmann),

Galatians 4:19 — Galatians 4:19 . This verse is not to be attached to the preceding (Bos, Bengel, Knapp, Lachmann, Rückert, Usteri, Schott, Ewald, Hofmann), a construction which makes this earnest, touching address appear awkward and dissimilar in character to what

Galatians 4:4 — Galatians 4:4 . Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου ] corresponds to the ἄχρι τῆς προθεσμ . τοῦ πατρ . (Galatians 4:2 ). The time appointed by God, which was to elapse until the appearance of Christ ( ὁ χρόνος ) consequently the pre-Messianic period is

Galatians 6:6 — Galatians 6:6 . In contrast to the referring of every one to himself (Galatians 6:4-5 ), there is now, by the κοινωνείτω δέ , which is therefore placed emphatically (in opposition to Hofmann) at the beginning, presented a fellowship of special importance

Philippians 3:2 — Philippians 3:2 . This is now the τὰ αὐτά which he had previously written, and probably in the very same words . At least this seems to be indicated by the peculiar expressions in themselves; and not only so, but it serves also to explain the relation

1 Timothy 3:14-15 — 1 Timothy 3:14-15 . The apostle has come here to a resting-point, since he has brought to an end his instructions regarding some of the chief points to be noticed in the affairs of the church; but, before passing to any new matter, he casts a glance

Hebrews 12:17 — Hebrews 12:17 . Warning reference to the pernicious result of Esau’s behaviour. Comp. Genesis 27:0 ἴστε ] not imperative (Vulgate: scitote ; Luther: wisset aber ), but indicative , since to the readers as born Jews the fact itself was a perfectly

James 2:26 — James 2:26 is added as a reason ( γάρ ), primarily indeed, to what directly goes before ( ἐξ ἔργων ἐδικαιώθη ), but thereby likewise to the universal sentiment contained in James 2:24 . James here repeats the same judgment which he has already expressed

1 Peter 2:9 — 1 Peter 2:9 . ὑμεῖς δέ ] The apostle returns again to his readers, contrasting them with the unbelievers (not “with the people of Israel,” as Weiss thinks) he had just spoken of. The nature of believers, as such, is described by the same

1 John 2:12-14 — 1 John 2:12-14 . After the apostle has depicted the Christian life in its essential features, he passes on to exhortation. To this these verses form the introduction, in which the apostle assures his readers that their Christianity is the ground of