Bible Commentaries

Matthew 25:34 — Matthew 25:34 . Ὁ βασιλεύς ] because Christ is understood to have appeared ἐν τῇ βασιλείᾳ αὐτοῦ , Matthew 16:28 , which fact is here self-evident from Matthew 25:31 . οἱ εὐλογημένοι τοῦ πατρός μου ] the blessed of my Father (for “in Christo

Matthew 26:13 — Matthew 26:13 . Τὸ εὐαγγ . τοῦτο ] comp. on Matthew 24:14 . In this instance, however, the emphasis is not on τοῦτο (as in Matthew 24:14 ), but on τὸ εὐαγγέλιον : this message of redemption , where τοῦτο points to the subject of the message just hinted

Romans 15:6 — Romans 15:6 . Ἐν ἑνὶ στόματι ] By this the preceding ὁμοθυμαδόν is not explained (Reiche) which is an impossible notion but ὁμοθ . specifies the source of the ἐν ἑνὶ στ ., and is to be closely joined with it: unanimously with one mouth , not: unanimously,

Ephesians 1:13 — Ephesians 1:13 , so that ἐν ᾧ καὶ ὑμεῖς leads over to the second constituent element ( you Gentile-Christians ). As regards the construction , it is regarded by Wolf, Bengel, Morus, and others (comp. already Jerome), including Rückert, Matthies,

Ephesians 1:18 — Ephesians 1:18 . Πεφωτισμένους τοὺς ὀφθαλμοὺς κ . τ . λ .] is usually (as also by Rückert, Matthies, Meier, Holzhausen, Harless, Winzer, Olshausen, de Wette, Baumgarten-Crusius, Schenkel, Buttmann, neut. Gr. p. 272 [E. T. 317]) taken as appositional

Ephesians 2:6 — Ephesians 2:6 . After the making alive of Christ in the grave followed His resurrection , with which Paul regards that of believers as likewise accomplished. Hence: καὶ συνήγειρε , which in like manner is not to be taken in the spiritual sense (“to

Ephesians 3:16 — Ephesians 3:16 . Ἵνα δῷ ] (see the critical remarks) introduces the design of the κάμπτω κ . τ . λ ., and therewith the contents of the prayer. Comp. on Ephesians 1:17 . κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ ] i.e. in accordance with the fact that His

Ephesians 3:9 — Ephesians 3:9 . Καὶ φωτίσαι πάντας ] According to Harless, who is followed by Olshausen, Paul makes a transition to all men : “not, however, to the Gentiles alone, but to all .” Wrongly, since Paul must have written καὶ πάντας φωτίσαι

Ephesians 4:12 — Ephesians 4:12 . Behoof, for which Christ has given, etc. “Non potuit honorificentius verbi ministerium commendare, quam dum hunc illi effectum tribuit,” Calvin. The three clauses are not co-ordinate (Chrysostom, Wolf, Bengel, Semler,

Ephesians 4:3 — Ephesians 4:3 . Parallel of ἀνεχόμενοι κ . τ . λ ., which is characterized as respects the effort by which it must be upheld. τὴν ἑνότητα τοῦ πνεύματος ] The πνεῦμα is not the human spirit, so that in general animi studiorumque consensus is meant

Ephesians 4:31-32 — Ephesians 4:31-32 . Πικρία ] Bitterness , i.e. fretting spitefulness, Acts 8:23 ; James 3:14 . See Wetstein, ad Rom. iii. 14; Loesner, Obss. p. 344 f.; Wyttenbach, ad Plut. Mor. VI. p. 1033. As to the distinction between θυμός ( ebullition of

Ephesians 6:1 — Ephesians 6:1 . Ἐν κυρίῳ ] characterizes the obedience as Christian , the activity of which moves in Christ , with whom the Christian withal stands in communion of life. The reference to God (“praeter naturae legem … Dei quoque auctoritate

Ephesians 6:6-7 — Ephesians 6:6-7 . The ἐν ἁπλότητι … Χριστῷ just spoken of is now more precisely described. μὴ κατʼ ὀφθαλμ . ὡς ἀνθρ .] not after an eye-serving manner as men-pleasers . The word ὀφθαλμοδουλεία occurs nowhere else than here and Colossians 3:3 , but

Ephesians 6:8 — Ephesians 6:8 . Εἰδότες ] Incitement to the mode of service demanded, Ephesians 6:5-7 : since ye know that whatever good thing each one shall have done, he shall bear off this (the good done) from the Lord, whether he be slave or free . ὃ ἐάν τι

Colossians 1:11 — Colossians 1:11 is co-ordinate with the foregoing ἐν παντὶ ἔργῳ … Θεοῦ . ἐν πάσῃ δυν . δυναμ .] ἐν is instrumental, as in Colossians 1:9 (Ephesians 6:10 ; 2 Timothy 2:1 ); hence not designating that, in the acquiring of which the invigoration is

Colossians 4:16 — Colossians 4:16 . [179] This message presupposes essentially similar circumstances in the two churches. ἡ ἐπιστολή ] is, as a matter of course, the present Epistle now before us; Winer, p. 102 [E. T. 133]. Comp. Romans 16:22 ; 1 Thessalonians 5:27

1 Thessalonians 2:12 — 1 Thessalonians 2:12 . Μαρτύρεσθαι ] (comp. Ephesians 4:17 ) in the sense of διαμαρτύρεσθαι (1 Timothy 5:21 ; 2 Timothy 2:14 ; 2 Timothy 4:1 ), earnestly conjuring ; comp. also Thucyd. vi. 80: δεόμεθα δὲ καὶ μαρτυρόμεθα ἅμα , and viii. 53: μαρτυρομένων

1 Thessalonians 4:7 — 1 Thessalonians 4:7 . Reason of ἔκδικος ὁ κύριος περὶ πάντων τούτων . ἐκάλεσεν ] the fuller form in 1 Thessalonians 2:12 . ἐπὶ ἀκαθαρσίᾳ ] on condition of, or for the purpose of uncleanness ; comp. Galatians 5:13 ; Ephesians 2:10 ; Winer, p. 351

1 Thessalonians 5:25 — 1 Thessalonians 5:25 . Comp. Romans 15:30 ; Ephesians 6:19 ; Col 4:3 ; 2 Thessalonians 3:1 . περὶ ἡμῶν ] for us , namely, that our apostolic work may be successful.

2 Timothy 4:12 — 2 Timothy 4:12 . Τύχικον δὲ ἀπέστειλα εἰς Ἔφεσον ] Tychicus was in Greece with Paul on the third missionary journey, and preceded him to Troas, Acts 20:4-5 . According to Colossians 4:7 and Ephesians 6:21 , Paul sent him from Rome to Asia Minor. Otto