Bible Commentaries

Matthew 11:1-99 — (E) 11:1. And it came to pass, when Jesus finished charging His twelve disciples, He departed thence to teach and to preach in their cities.] For this formula at the end of five long discourses, cf. Introduction, p. lxiv. For ἐκεῖθεν, cf. on 4:21.—τοῦ

Matthew 14:1-99 — (M) 14:1 At that time Herod the tetrarch heard the report concerning Jesus.] Mk. has: “And the king, Herod, heard; for His name became notorious.” In Mk. the reference in φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ seems to be to the mission of the Twelve which

Matthew 18:1-99 — (M) 18:1. In that hour came the disciples to Jesus, saying, Who then is greater in the kingdom of the heavens?] The editor here returns to Mk 33, but omits the dispute and Christ’s question (see above), for which he substitutes the statement that the

Matthew 28:1-99 — 28:1-8. From Mark 16:1-8. (M) 1. And after the Sabbath, at the dawning towards the first (day) of the week, came Mary of Magdala and the other Mary to see the grave.] Mk. has: “And when the Sabbath was over, Mary of Magdala and Mary the (mother) of

Matthew 4:1-99 — (3) 4:1-11. He was prepared for His ministry by temptation. An expansion of Mark 1:1; Mark 1:12Mark 1:12, Mark 1:13 (M) 1. Then was Jesus led into the wilderness by the Spirit to be tempted by the devil.] Mk. has: “And straightway the spirit driveth

Matthew 7:1-99 — (b) 7:1-5. Judgement of others. Cf. Luke 6:37-42. (L) 1, 2. Judge not, that ye be not judged. For with what judgement ye judge, ye shall be judged. And with what measure ye mete, it shall be measured to you.] Lk. has: “And judge not, and ye shall not

Mark 11:1-99 — JESUS’ ENTRY INTO JERUSALEM11:1-11. Jesus comes to Bethany, where he procures a colt, on which he rides into Jerusalem. The multitude strew their garments and layers of leaves in the road, and shout Hosanna, invoking blessings on the coming kingdom.

Mark 13:1-99 — JESUS’ DISCOURSE ABOUT THE DESTRUCTION OF THE TEMPLE13:1-37. As they are coming out of the temple, the disciples call Jesus’ attention to the greatness of the stones, and of the building itself. Jesus predicts its complete destruction. They ask him

Mark 15:1-99 — JESUS BEFORE PILATE15:1-15. The Sanhedrim have found in Jesus’ claim to be the Messiah a basis of procedure against him under Jewish law. The claim they judged to be blasphemy. It appears now that they made use of the same before Pilate. For the first

Mark 4:1-99 — THE PARABLES OF JESUS4. With one exception, the prophetic discourse of ch. 13, the parables are the only connected discourse in Mk. And it is the only specimen of teaching without any statement of the circumstances in which it originated. Indeed, it

Mark 5:1-99 — RELATION OF THE SYNOPTICAL ACCOUNTS5. All of the Synoptics agree in correlating the three miracles narrated in this chapter. And Mk. and Lk. agree in general in the relation of these to events preceding and following. But Mt. places them in an entirely

Mark 7:1-99 — DISPUTE WITH THE PHARISEES ABOUT EATING WITH UNWASHED HANDS7:1-23. Certain Scribes and Pharisees from Jerusalem, seeing the disciples eating with unwashed hands, complain of the violation of tradition. Jesus denies the force of tradition, and the possibility

Mark 9:1-99 — 9:1. This verse belongs with the preceding discourse by the most obvious connection of thought. He has spoken of the coming of the Son of Man in the glory of his Father; and here he states the time of that coming. For the coming of the Son of Man is

Romans 14:1-99 — ON FORBEARANCE TOWARDS THOSE WHO ARE SCRUPULOUS14:1-15:13. Receive a scrupulous Christian cordially. Do not be continually condemning him. Some of you have grasped the full meaning of Christian faith, others whose conscience is too tender lay undue

2 Timothy 0:1-99 — 2 TIMOTHY ἄνθρωπος ὲλεεινὸς εἶ· μὴ φοβοῦ, ὑγίαινε,�Daniel 10:19. Historical situation.—(i) St. Paul. —St. Paul is a prisoner in Rome (1:3, 16, 2:9) and has been so for some length of time, during which he has received a visit from an Ephesian Christian,

Hebrews 3:1-99 — 1 Holy brothers (ἅγιοι = οἱ ἁγιαζόμενοι, 2:11), you who participate in a heavenly calling, look at Jesus then (ὅθεν in the light of what has just been said), at the apostle and highpriest of our confession; 2 he is “faithful” to Him who appointed him.

Hebrews 4:1-99 — 1Well then, as the promise of entrance into his Rest is still left to us, let us be afraid of anyone being judged to have missed it. 2For (καὶ γάρ = etenim) we have had the good news as well as they (ἐκεῖνοι=3:8, 19); only, the message they heard was

Hebrews 5:1-99 — He now (5:1-10) for the first time begins to explain the qualifications of the true� Πὰς γὰρ�Numbers 8:6 λάβε τοὺς Λευείτας ἐκ μέσου υἱῶν Ἰσραήλ) καθίσταται—passive, in the light of 7:28 (ὁ νόμος γὰρ� Μετριοπαθεῖν in v. 2 is a term coined by ethical

Hebrews 7:1-99 — The first paragraph (7:1-3), which is one long sentence in Greek, applies and expands εἰς τὸν αἰῶνα, the first note of Melchizedek’s priesthood being that it is perpetual, thus typifying the priesthood of Jesus. The next is (7:4-10), that it is prior

Hebrews 8:1-99 — 1 The point of all this is, we do have such a highpriest, one who is “seated at the right hand” of the throne of Majesty (see 1:3) in the heavens, 2 and who officiates in the sanctuary or “true tabernacle set up by the Lord” and not by man. 3 Now, as