rwp - Seal

rwp@1Corinthians:8:3 @{The same is known of him} (\houtos egnstai hup' autou\). Loving God (condition of first class again) is the way to come to know God. It is not certain whether \houtos\ refers to the man who loves God or to God who is loved. Both are true. God knows those that are his (2Timothy:2:19; strkjv@Exodus:33:12|). Those who know God are known of God (Galatians:4:9|). We love God because he first loved us (1John:4:19|). But here Paul uses both ideas and both verbs. \Egnstai\ is perfect passive indicative of \ginsk\, an abiding state of recognition by (\hup'\) God. No one is acquainted with God who does not love him (1John:4:8|). God sets the seal of his favour on the one who loves him. Songs:much for the principle.

rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kaths dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthnai to euaggelion\). First aorist passive infinitive of \pisteu\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\houts laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch hs anthrpois areskontes\). Dative case with \aresk\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).

rwp@2Corinthians:1:22 @{Sealed us} (\sphragisamenos hmas\). From \sphragiz\ old verb, common in LXX and papyri for setting a seal to prevent opening (Daniel:6:17|), in place of signature (1Kings:21:18|). Papyri examples show a wide legal use to give validity to documents, to guarantee genuineness of articles as sealing sacks and chests, etc. (Deissmann, _Bible Studies_, p. 238; Moulton and Milligan's _Vocabulary_). {The earnest of the Spirit} (\ton arrabna tou pneumatos\). A word of Semitic origin (possibly Phoenician) and spelled both \arabn\ and \arrabn\. It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; strkjv@5:5; strkjv@Ephesians:1:14|. It is part payment on the total obligation and we use the very expression today, "earnest money." It is God, says Paul, who has done all this for us and God is Paul's pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God's.

rwp@Acts:7:8 @{The covenant of circumcision} (\diathkn peritoms\). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans:4:11|) as set forth in strkjv@Genesis:17:9-14|. In the ancient Greek \diathk\ was usually will (Latin, _testamentum_) and \sunthk\ was used for covenant (\sun\, together, rather than \dia\, between). But the LXX and the N.T. use \diathk\ for covenant (will in strkjv@Hebrews:9:15f.|) as Lightfoot on strkjv@Galatians:3:16| says: "The LXX translation and New Testament writers probably preferred \diathk\ as better expressing the {free grace} of God than \sunthk\." {And so} (\kai houts\). After the covenant was made and as a sign and seal of it.

rwp@Acts:11:25 @{To seek for Saul} (\anaztsai Saulon\). First aorist (effective) active infinitive of purpose. \Anazte\ is a common verb since Plato, but in the N.T. only here and strkjv@Luke:2:44,45|, to seek up and down (\ana\), back and forth, to hunt up, to make a thorough search till success comes. It is plain from strkjv@Galatians:1:21| that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Acts:9:15|) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29|) and echoes of his work in Cilicia and Syria had probably come to him. Songs:to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15|). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. Songs:Saul came.

rwp@Acts:15:12 @{Kept silence} (\esigsen\). Ingressive first aorist active of \siga\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\kouon\). Imperfect active of \akou\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exgoumenn\). Present middle participle of \exgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exgsato\) is used by James in verse 14| referring to Peter's speech.

rwp@Acts:15:25 @{It seemed good unto us} (\edoxen hmin\). See statement by Luke in verse 22|, and now this definite decision is in the epistle itself. It is repeated in verse 28|. {Having come to one accord} (\genomenois homothumadon\). On this adverb, common in Acts, see on ¯1:14|. But \genomenois\ clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority. {To choose out men and send them} (\eklexamenois andras pempsai\ A B L, though Aleph C D read \eklexamenous\ as in verse 22|). Precisely the same idiom as in verse 22|, "having chosen out to send." {With our beloved Barnabas and Paul} (\sun tois agaptois hmn Barnabi kai Pauli\). The verbal adjective \agaptois\ (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Galatians:2:9|) confirms this by his statement concerning the right hand of fellowship given.

rwp@Ephesians:1:13 @{Ye also} (\kai humeis\). Ye Gentiles (now Christians), in contrast to \hms\ (we) in 12|. {In whom} (\en hi\). Repeated third time (once in verse 11|, twice in 13|), and note \ho\ or \hos\ in 14|. {Ye were sealed} (\esphragisthte\). First aorist passive indicative of \sphragiz\, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like \stigmata\ (Galatians:6:17|). Marked and authenticated as God's heritage as in strkjv@4:30|. See strkjv@2Corinthians:1:22| for the very use of the metaphor here applied to the Holy Spirit even with the word \arrabn\ (earnest). {Spirit} (\pneumati\). In the instrumental case.

rwp@John:5:36 @{But the witness which I have is greater than that of John} (\Eg de ech tn marturian meiz tou Ianou\). Literally, "But I have the witness greater than John's." \Meiz\ (\meizona\) is predicate accusative and \Ianou\ is ablative of comparison after \meiz\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina teleis\). Final clause with \hina\ and first aorist active subjunctive of \teleio\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.

rwp@John:6:27 @{Work not for} (\m ergazesthe\). Prohibition with \m\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tn brsin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tn apollumenn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis zn ainion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\dsei\). Future active indicative of \didmi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

rwp@Revelation:5:1 @{In the right hand} (\epi tn dexian\). "Upon the right hand" (\epi\, not \en\), the open palm. Anthropomorphic language drawn from strkjv@Ezekiel:2:9f|. {A book} (\biblion\). Diminutive of \biblos\, but no longer so used, \biblaridion\ occurring instead (10:2|). {Written} (\gegrammenon\). Perfect passive predicate participle of \graph\. {Within and on the back} (\esthen kai opisthen\). "Within and behind." Description of a roll like that in strkjv@Luke:4:17|, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (\opisthen\), and so was an \opisthographon\ like that in strkjv@Ezekiel:2:10|. There are many allegorical interpretations of this fact which are all beside the point. {Sealed} (\katesphragismenon\). Perfect passive predicate participle of \katasphragiz\, old compound (perfective use of \kata\), to seal up (down), here only in N.T. {With seven seals} (\sphragisin hepta\). Instrumental case of \sphragis\, old word used in various senses, proof or authentication (1Corinthians:9:2; strkjv@Romans:4:11|), signet-ring (Revelation:7:2|), impression made by the seal (Revelation:9:4; strkjv@2Timothy:2:19|), the seal on books closing the book (Revelation:5:1,2,5,9; strkjv@6:1,3,5,7,9,12; strkjv@8:1|). "A will in Roman law bore the seven seals of the seven witnesses" (Charles). But this sealed book of doom calls for no witnesses beyond God's own will. Alford sees in the number seven merely the completeness of God's purposes.

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.

rwp@Revelation:6:3 @{The second seal} (\tn sphragida tn deuteran\). "The seal the second." The white horse with his rider vanished from the scene bent on his conquering career.

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hesttas\). Second perfect predicate participle of \histmi\, intransitive and followed by \epi\ and the accusative case \gnias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalasss\ in the next clause, like \epi kephals\ in strkjv@12:1; strkjv@7:3|. {Corners} (\gnias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina m pnei anemos\). Negative purpose clause with \hina m\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gs, thalasss\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:7:2 @{Ascend} (\anabainonta\). Present active participle of \anabain\, "ascending," "going up," picturing the process. {From the sun-rising} (\apo anatols hliou\). Same phrase in strkjv@16:12|. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural \apo anatoln\ occurs in strkjv@Matthew:2:1| without \hliou\ (sun). {The seal of the living God} (\sphragida theou zntos\). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of \zntos\ with \theou\ accents the eternal life of God (1:18; strkjv@10:6; strkjv@15:7|) as opposed to the ephemeral pagan gods. {To whom it was given} (\hois edoth autois\). For \edoth\ see on ¯6:2,4|, etc. The repetition of \autois\ in addition to \hois\ (both dative) is a redundant Hebraism (in vernacular _Koin_ to some extent) often in the Apocalypse (3:8|). The angels are here identified with the winds as the angels of the churches with the churches (1:20|). {To hurt} (\adiksai\). First aorist active infinitive of \adike\, subject of \edoth\, common use of \adike\ in this sense of to hurt in the Apocalypse (2:11; strkjv@6:6| already), in strkjv@Luke:10:19| also. The injury is to come by letting loose the winds, not by withholding them.

rwp@Revelation:9:4 @{It was said} (\erreth\). First aorist passive indicative of \eipon\. {That they should not hurt} (\hina m adiksousin\). Sub-final (object clause subject of \erreth\) with \hina m\ and the future active of \adike\ as in strkjv@3:9; strkjv@8:3|. Vegetation had been hurt sufficiently by the hail (8:7|). {But only such men as} (\ei m tous anthrpous hoitines\). "Except (elliptical use of \ei m\, if not, unless) the men who (the very ones who)." For this use of \hostis\ see strkjv@1:7; strkjv@2:24; strkjv@20:4|. {The seal of God upon their foreheads} (\tn sphragida tou theou epi tn metpn\). Provided for in strkjv@7:3ff|. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

rwp@Revelation:10:1 @{Another strong angel} (\allon aggelon ischuron\). But the seventh trumpet does not sound till strkjv@11:15|. This angel is not one of the seven or of the four, but like the other strong angel in strkjv@5:2; strkjv@18:21| or the other angel in strkjv@14:6,15|. The sixth trumpet of strkjv@9:13| ends in strkjv@9:21|. The opening of the seventh seal was preceded by two visions (chapter strkjv@Revelation:7|) and so here the sounding of the seventh trumpet (11:15|) is preceded by a new series of visions (10:1-11:14|). {Coming down out of heaven} (\katabainonta ek tou ouranou\). Present active participle of \katabain\ picturing the process of the descent as in strkjv@20:1| (cf. strkjv@3:12|). {Arrayed with a cloud} (\peribeblmenon nepheln\). Perfect passive participle of \periball\ with accusative case retained as in strkjv@7:9,13|. Not proof that this angel is Christ, though Christ will come on the clouds (1:7|) as he ascended on a cloud (Acts:1:9|). God's chariot is in the clouds (Psalms:104:3|), but this angel is a special messenger of God's. {The rainbow} (\h iris\). See strkjv@4:3| for this word. The construction here is changed from the accusative to the nominative. {As the sun} (\hs ho hlios\). The very metaphor applied to Christ in strkjv@1:16|. {As pillars of fire} (\hs stuloi puros\). Somewhat like the metaphor of Christ in strkjv@1:15|, but still no proof that this angel is Christ. On \stulos\ see strkjv@3:12; strkjv@Galatians:2:9|.

rwp@Revelation:11:15 @{There followed} (\egenonto\). "There came to pass." There was silence in heaven upon the opening of the seventh seal (8:1|), but here "great voices." Perhaps the great voices are the \za\ of strkjv@4:6ff.; strkjv@5:8|. {Saying} (\legontes\). Construction according to sense; \legontes\, masculine participle (not \legousai\), though \phnai\, feminine. John understood what was said. {Is become} (\egeneto\). "Did become," prophetic use of the aorist participle, already a fact. See \egeneto\ in strkjv@Luke:19:9|. {The kingdom of our Lord and of his Christ} (\tou kuriou hmn kai tou Christou autou\). Repeat \h basileia\ from the preceding. God the Father is meant here by \kuriou\ (Lord), as \autou\ (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse. {He shall reign} (\basileusei\). Future active of \basileu\. God shall reign, but the rule of God and of Christ is one as the kingdom is one (1Corinthians:15:27|). Jesus is the Lord's Anointed (Luke:2:26; strkjv@9:20|).

rwp@Revelation:13:16 @{He causeth all} (same use of \poie\ as in 12,15|). Note article here with each class (the small and the great, etc.). {That there be given them} (\hina dsin autois\). Same use of \hina\ after \poie\ as in 12,15|, only here with indefinite plural \dsin\ (second aorist active subjunctive), "that they give themselves," as in strkjv@10:11; strkjv@12:6; strkjv@16:15|. {A mark} (\charagma\). Old word from \charass\, to engrave, in strkjv@Acts:17:29| of idolatrous images, but in Rev. (Revelation:13:16,17; strkjv@14:9,11; strkjv@16:2; strkjv@19:20; strkjv@20:4|) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (_Bible Studies_, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with \charagma\ as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Galatians:6:17|) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. strkjv@3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation:7:3|). Charles is certain that John gets his metaphor from the \tephillin\ (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this "mark of the beast" was necessary for life and all social and business relations. On the right hand, that is in plain sight. {Upon their forehead} (\epi to metpon autn\). Accusative with \epi\, though genitive just before with \cheiros\ (hand). See already strkjv@7:3; strkjv@9:4| (genitive \epi tn metpn\). Only in the Apocalypse in N.T.

rwp@Revelation:14:1 @{The Lamb} (\to arnion\). See strkjv@5:6; strkjv@7:17; strkjv@12:11; strkjv@13:8| and is in contrast with the anarthrous \arnion\ in strkjv@13:11|. This proleptic vision of the Lamb "standing on the mount Zion" (\hestos epi to oros Sin\, second perfect active participle neuter of \histmi\ with \epi\ and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Hebrews:12:22|), the Jerusalem above (Galatians:4:26|), the seat of the Messianic Kingdom whether heaven or the new earth (Revelation:21; 22|). These victors have the name of the Lamb and God upon their foreheads as in strkjv@3:12; strkjv@22:4|, in place of the mark of the beast above (13:16; strkjv@14:11|). This seal protects them (9:4|). {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). "Thousands" literally (\chilias\ feminine word for a thousand and so \echousai\ feminine plural). For the 144,000 see strkjv@7:5,8|, though some scholars seek a distinction somehow.

rwp@Revelation:22:10 @{And he saith unto me} (\kai legei moi\). The angel resumes as in strkjv@19:9|. {Seal not up} (\m sphragisis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \sphragiz\. Charles takes this to be the command of Christ because in verses 7,18| "the words of the prophecy of this book" come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (10:4|) was John directed to seal and not to write. See there for discussion of \sphragiz\. This book is to be left open for all to read (1:3; strkjv@13:18; strkjv@17:9; strkjv@22:7,18|). {At hand} (\eggus\). As in strkjv@1:3|.

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastases nekrn\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagisuns\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagisun\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagisuns\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Isou Christou tou kuriou hmn\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:2:25 @{If thou be a doer of the law} (\ean nomon prasseis\). Condition of third class and the present (continued action) subjunctive of \prass\, a verb meaning to do as a habit. {Is become uncircumcision} (\akrobustia gegonen\). The Jew is then like the Gentile, with no privilege at all. Circumcision was simply the seal of the covenant relation of Israel with God.

rwp@Romans:4:11 @{The sign of circumcision} (\smeion peritoms\). It is the genitive of apposition, circumcision being the sign. {A seal of the righteousness of the faith} (\sphragida ts dikaiosuns ts pistes\). \Sphragis\ is old word for the seal placed on books (Revelation:5:1|), for a signet-ring (Revelation:7:2|), the stamp made by the seal (2Timothy:2:19|), that by which anything is confirmed (1Corinthians:9:2|) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (\ts en ti akrobustii\), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. {That he might be} (\eis to einai auton\). This idiom may be God's purpose (contemplated result) as in \eis to logisthnai\ below, or even actual result (so that he was) as in strkjv@1:20|. {Though they be in uncircumcision} (\di' akrobustias\). Simply, "of those who believe while in the condition of uncircumcision."

rwp@Romans:15:28 @{Have sealed} (\sphragisamenos\). First aorist middle participle (antecedent action, having sealed) of \sphragiz\, old verb from \sphragis\, a seal (Romans:4:11|), to stamp with a seal for security (Matthew:27:66|) or for confirmation (2Corinthians:1:22|) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Corinthians:8:18-23|). {I will go on by you} (\apeleusomai di' humn\). Future middle of \aperchomai\, to go off or on. Note three prepositions here (\ap'\ from Rome, \di'\ by means of you or through you, \eis\ unto Spain). He repeats the point of verse 24|, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

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