Bible Commentaries

Matthew 24:48-51 — Matthew 24:48-51 . Ἐὰν δὲ , κ . τ . λ .] the emphasis is on ὁ κακός as contrasting with ὁ πιστὸς κ . φρόνιμος , Matthew 24:45 , therefore ὁ ἄπιστος κ . ἄφρων . ἐκεῖνος ] refers back to ὃν κατέστησεν , κ . τ . λ ., Matthew 24:45 , and represents the

John 2:18-19 — John 2:18-19 . The same question as in Matthew 21:23 , but how totally different an answer! It cannot therefore be used to confirm the supposed identity of the two events. ἀπεκρίθ .] As in Matthew 11:25 (which see), and often, denoting what is said

John 20:17-18 — John 20:17-18 . Mary sees: it is the Lord. But affected and transported in the highest degree by His miraculous appearance, she knows not: is it He bodily , actually come forth out of the grave, again become corporeally alive and risen? Or is it, on

Romans 1:18 — Romans 1:18 . This great fundamental proposition of the Gospel, Romans 1:17 , is proved ( γὰρ ) agreeably to experience, by the fact that, where there is no πίστις , there is also no ἀποκάλυψις of righteousness, but only of the wrath of God. “Horrendum

Romans 8:3 — Romans 8:3 . An illustration justifying the ἐν Χριστῷ Ἰησοῦ ἠλευθ . κ . τ . λ ., just asserted, by a description of the powerfully effective actual arrangement , which God has made for the accomplishment of what to the law was impossible. τὸ γὰρ ἀδύνατον

1 Corinthians 1:2 — 1 Corinthians 1:2 . Τῇ ἐκκλ . τ . Θεοῦ ] Θεοῦ is genitive of the owner. Comp קְהַל יְהֹוָה , Numbers 16:3 ; Numbers 20:4 . The expression is with Paul the standing theocratic designation of the Christian community, in which the theocratic idea of the

1 Corinthians 10:16 — 1 Corinthians 10:16 . Τὸ ποτήριον ] It is most natural to take this as in the accusative , after the analogy of the second clause of the verse (against Rückert). Respecting the attractio inversa , as in Matthew 21:42 , see Bornemann, Schol. in Luc.

1 Corinthians 4:6 — 1 Corinthians 4:6 . Δέ ] pursuing the subject; the apostle turns now to the final remonstrances and rebukes which he has to give in reference to the party-division among them; in doing so, he addresses his readers generally (not the teachers) as ἀδελφοί

2 Corinthians 12:2 — 2 Corinthians 12:2 . He now quotes instar omnium a single event of such a nature, specially memorable to him and probably unique in his experience, 2 Corinthians 12:2-4 . οἶδα ἄνθρωπον κ . τ . λ .] I know a man … who was snatched away . Paul speaks

2 Corinthians 3:18 — 2 Corinthians 3:18 . The ἐλευθερία just mentioned is now further confirmed on an appeal to experience as in triumph, by setting forth the (free, unrestricted) relation of all Christians to the glory of Christ . The δέ is the simple μεταβατικόν ,

Galatians 4:25 — Galatians 4:25 . The ἥτις ἐστὶν Ἄγαρ , just said, has now a reason assigned for it, from the identity of the name “Hagar” with that of Mount Sinai . Τὸ γὰρ Ἄγαρ … Ἀραβίᾳ , however, is not to be placed in a parenthesis , because neither

Philippians 1:25-26 — Philippians 1:25-26 . Τοῦτο πεποιθ .] τοῦτο does not belong to οἶδα , but to πεποιθ ., and refers to the case of necessity just expressed; having which is the object of his confidence, Paul knows that, etc., so that ὅτι is dependent on οἶδα alone, in

Philippians 2:17 — Philippians 2:17 . The connection of ideas is this: What Paul had said in Philippians 2:16 : εἰς καύχημα κ . τ . λ ., presupposed, in the first place, that he himself would live to see the further development described in Philippians 2:15 : ἵνα γένησθε

Philippians 2:7 — Philippians 2:7 . Ἀλλʼ ἑαυτὸν ἐκένωσε ] The emphatically prefixed ἑαυτόν is correlative to the likewise emphatic ἁρπαγμόν in Philippians 2:6 . Instead of the ἁρπάζειν , by which he would have entered upon a foreign domain, He has, on the contrary,

Philippians 3:1 — Philippians 3:1 . Τὸ λοιπόν ] introduces what is still to be done by the readers in addition to what has been hitherto communicated; see on Ephesians 6:10 . Hence it is of frequent occurrence towards the close of the epistles, as bringing in a further

Philippians 4:8 — Philippians 4:8 f. A summary closing summons to a Christian mode of thought and (Philippians 4:9 ) action, compressing everything closely and succinctly into a few pregnant words, introduced by τὸ λοιπόν , with which Paul had already, at Philippians

1 Peter 3:19 — 1 Peter 3:19 . With this verse a new paragraph extending to 1 Peter 3:22 inclusive begins, closely connected by ἐν ᾧ ( i.e. πνεύματι ) with what precedes, and in which reference is made to the glory of Him who was quickened according to the Spirit.

Jude 1:8 — Jude 1:8 . Description of the sins of the false teachers; comp. 2 Peter 2:10 . ὁμοίως ] i.e. similarly as Sodom and Gomorrha, etc. μέντοι ] expresses here no contrast (so earlier in this commentary: “notwithstanding the judgment which has come

Revelation 1:1 — Revelation 1:1 . Ἀποκάλυψις , i.e., revelation, unveiling of things concealed as divine mysteries, which are presented to the prophetic view of John, and interpreted to him. [454] Heinrichs incorrectly: ἀποκ . = παροισία or ἐπιφάνεια , viz., of Jesus

Revelation 7:13-17 — Revelation 7:13-17 . The second half of the vision contains an express interpretation of the first half, Revelation 7:9 sqq. That it is one of the elders, who gives this interpretation, [2338] corresponds with the idea of these elders as the representatives