Bible Commentaries

Acts 20:28 — Acts 20:28 . Οὖν ] Therefore , since I am innocent, and thus the blame would be chargeable on you. ἑαυτοῖς κ . π . τ . ποιμνίῳ ] in order that as well ye yourselves, as the whole church (Luke 12:32 ; John 10:1 ff.), may persevere in the pure truth

Romans 2:4 — Romans 2:4 . Or in case thou hast not this illusion despisest thou , etc. The ἤ draws away the attention from the case first put as a question, and proposes another; Rom 6:3 ; 1 Corinthians 9:6 , and often elsewhere, Baeumlein, Partikell . p. 132. The

Ephesians 1:11 — Ephesians 1:11 . Ἐν αὐτῷ ] resumes with emphasis the ἐν Χριστῷ (Herm. ad Viger. pp. 734, 735; Bernhardy, p. 289 f.), in order to attach thereto the following relative clause (Kühner, II. § 630, 5); hence before ἐν αὐτῷ a comma is to be placed, and

Ephesians 1:19 — Ephesians 1:19 ff. After the object of the hope, there is now set forth also that by which it is realized , namely, the infinite power of God shown in the resurrection, etc., of Christ: and what ( quanta ) is the exceeding (surpassing all measure)

Ephesians 1:8 — Ephesians 1:8 . Ἧς ἐπερίσσευσεν εἰς ἡμᾶς ] ἧς stands by attraction (comp. Ephesians 1:6 ), not for ᾗ (Camerarius, Calvin, Piscator, Erasmus Schmid), so that ἐπερίσσ . would be intransitive, for the attraction of the dative, rare even in classic authors

Ephesians 2:11 — Ephesians 2:11 . Διό ] Therefore , because such exalted and unmerited benefits have been imparted to us (Ephesians 2:4-10 ). These benefits should move the reader to remember his former miserable heathen state ( ποτέ , Ephesians 5:8 ; Colossians 1:21

Ephesians 2:20 — Ephesians 2:20 . The conception οἶκος Θεοῦ leads the apostle, in keeping with the many-sided versatility of his association of ideas, to make the transition from the figure of a household- fellowship , to the figure of a house- structure , and accordingly

Ephesians 2:21 — Ephesians 2:21 . An elucidation to ὄντος ἀκρογ . αὐτοῦ Ἰ . Χ ., bearing on the matter in hand, and placing in yet clearer light the thought of Ephesians 2:19 f.; in whom each community, in whom also yours (Ephesians 2:22 ), organically developes itself

Ephesians 3:13 — Ephesians 3:13 . Once more reviewing the whole section concerning the great contents of his office as apostle of the Gentiles (Ephesians 3:2-12 ), he concludes it, in especial retrospective reference to the introduction thereof (Ephesians 3:1 ), with

Ephesians 4:19 — Ephesians 4:19 . The estrangement of the Gentiles from the divine life, indicated in Ephesians 4:18 , is now more precisely proved in conformity with experience: οἵτινες , quippe qui , etc.: being such as, void of feeling, have given themselves over

Ephesians 4:6 — Ephesians 4:6 . Observe the climactic advance in Ephesians 4:4-6 : the Church, Christ, God; and at the same time the climax in the divine Triad: Spirit, Lord, Father . Only the dominion of the Father is the absolute one, that of the Son is the derived,

Ephesians 5:31 — Ephesians 5:31 . Not a citation from Genesis 2:24 , but (comp. Ephesians 6:2 ) Paul makes these words of Scripture, which as such were well known to the readers, his own, while the deviations from the LXX. are unimportant and make no difference to

Ephesians 5:6 — Ephesians 5:6 . Let no one deceive you with empty words! In those against whom the warning is here given, Grotius sees partly heathen philosophers , partly Jews , which last “omnibus Judaizantibus, quomodocunque vixissent, partem fore dicebant

Ephesians 5:8 — Ephesians 5:8 . Reason assigned for the exhortation just given: For your former state of darkness (with which those vices were in keeping) is past; now, on the other hand, ye are Christianly enlightened; as befits such, let your walk be. ἦτε ] prefixed

Ephesians 6:5 — Ephesians 6:5 . On Ephesians 6:5-9 , comp. Colossians 3:22 to Colossians 4:1 . Here, too, there is doubtless no approval, but at the same time no disapproval of the existing slavery in itself, which in accordance with the apostolic view of a Christian’s

Colossians 1:13 — Colossians 1:13 . A more precise elucidation of the divine benefit previously expressed by τῷ ἱκανώσαντι … φωτί . This verse forms the transition, by which Paul is led on to the instructions as to Christ, which he has it in view to give down to Colossians

Colossians 2:19 — Colossians 2:19 . Καί ] annexing to εἰκῆ φυσιούμενος κ . τ . λ . a further, and that a negative, modal form of the ἃ ἑώρακεν ἐμβατεύων . This ἐμβατεύειν into what is seen takes place, namely, in such a way, that one is puffed up by fleshly reason,

Colossians 3:12 — Colossians 3:12 . οὖν ] for these virtues are in keeping with the νέος ἄνθρωπος , according to what has been said in Colossians 3:11 ; it would be a contradiction to have put on the new man, and not to have put on these virtues. The new moral condition

2 Timothy 2:7 — 2 Timothy 2:7 . As he has been expressing his exhortations in figurative gnomes, Paul thus continues: νόει , ὃ λέγω ] which does not refer immediately to the thoughts expressed, as Heydenreich, Matthies, and others think, but to the form of expression.

2 Peter 3:15-16 — 2 Peter 3:15-16 . καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν ] See 2 Peter 3:9 : “the long-suffering of our Lord, which consists in this, that He still keeps back the last judgment.” It is open to question whether ὁ κύριος ἡμῶν means God (de Wette,