rwp - anxious

rwp@Info @ There is no doubt of the need of a new series of volumes today in the light of the new knowledge. Many ministers have urged me to undertake such a task and finally I have agreed to do it at the solicitation of my publishers. The readers of these volumes (six are planned)...and yet who are anxious to..._Vocabulary of the New Testament_. The critical student will appreciate the more delicate distinctions in words. But it is a sad fact that many ministers, laymen, and women, who took courses in Greek at college, university, or seminary, have allowed the cares of the world and the deceitfulness of riches to choke off the Greek that they once knew. Some, strangely enough, have done it even in the supposed interest of the very gospel whose vivid messages they have thus allowed to grow dim and faint. If some of these vast numbers can have their interest in the Greek New Testament revived, these volumes will be worth while. Some may be incited, as many have been by my volume, _The Minister and His Greek New Testament_, to begin the study of the Greek New Testament under the guidance of a book like Davis's _Beginner's Grammar of the Greek New Testament_. Others who are without a turn for Greek or without any opportunity to start the study will be able to follow the drift of the remarks and be able to use it all to profit in sermons, in Sunday school lessons, or for private edification.

rwp@Info_1Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|)...the foundation. He was anxious that...(Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

rwp@1Corinthians:7:34 @{And there is a difference also between the wife and the virgin} (\kai memeristai kai h gun kai h parthenos\). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put \kai memeristai\ in verse 33| and begin a new sentence with \kai h gun\ and add \h agamos\ after \h gun\...the virgin each is anxious for...(\ho agamos\, bachelor or widow) in verse 32|. Possibly so, but the MSS. vary greatly at every point. At any rate Paul's point is that the married woman is more disposed to care for the things of the world. But, alas, how many unmarried women (virgins and widows) are after the things of the world today and lead a fast and giddy life.

rwp@1Corinthians:12:25 @{That there should be no schism} (\hina m i schisma\). Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is. {Have the same care} (\to auto merimnsin\). The very verb \merimna\ used by Jesus of our anxiety (Matthew:6:27,31|)...if each one is anxious for...-working for the whole confirms Paul's argument.

rwp@1Timothy:2:4 @{Willeth} (\thelei\). God's wish and will in so far as he can influence men. {That all men should be saved} (\pantas anthrpous sthnai\). First aorist passive infinitive of \sz\ with accusative of general reference. See strkjv@1Corinthians:10:33; strkjv@2Corinthians:5:18f|. {To the knowledge} (\eis epignsin\). "The full knowledge" as in strkjv@Colossians:1:6; strkjv@Ephesians:4:13| (ten times in Paul). See strkjv@2Timothy:3:7| for the whole phrase "full knowledge of the truth" (\altheia\ 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity.

rwp@Info_2Corinthians @ It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts:18|), and took pardonable pride in his work there as a wise architect (1Corinthians:3:10|)...the foundation. He was anxious that...(Acts:15:1-35; strkjv@Galatians:2:1-10|). They were overwhelmed there, but renewed their attacks in Antioch (Galatians:2:11-21|). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul's converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2Corinthians:10-13|) as Jesus did the Pharisees in strkjv@Matthew:23| on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul's manysidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter strkjv@1Corinthians:13|) and writes the classic discussion on the resurrection (chapter strkjv@1Corinthians:15|). If one knows clearly and fully the Corinthian Epistles and Paul's dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Corinthians:11:28|).

rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina m apoleste\). Negative purpose with \hina m\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apolesmen\ (we). Likewise \apolabte\ (that ye receive), not \apolabmen\ (we). {Which we have wrought} (\ha rgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plr\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@2John:1:9 @{Whosoever goeth onward} (\ps ho proagn\). "Every one who goes ahead. \Proag\ literally means to go on before (Mark:11:9|). That in itself is often the thing to do, but here the bad sense comes out by the parallel clause. {And abideth not in the teaching of Christ} (\kai m menn en ti didachi tou Christou\). Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian's walk (1John:2:6|). See strkjv@John:7:16; strkjv@18:19|...advanced thinkers, and were anxious to...(Westcott). Jesus Christ is still ahead of us all calling us to come on to him.

rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|...heathen, pagan. John is anxious that...1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.

rwp@Acts:11:13 @{Standing and saying} (\stathenta kai eiponta\). More precisely, "stand and say" (punctiliar act, first aorist passive and second aorist active participles). {Fetch Simon} (\metapempsai Simna\). First aorist middle imperative. Third time mentioned (10:5,22; strkjv@11:13|). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God's direct orders.

rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hrids ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kaksai\). First aorist active infinitive of \kako\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|)...Roman Emperor and was anxious to...(_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas ti cheiri\). First aorist active participle of \katasei\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\digsato\). First aorist middle of \digeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iakbi kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16|...Rome, for he was anxious not...(Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas tn Ioudain prtous\). This use of \prtos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \prtous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthontn autn\)...to Caesar. He is anxious that...-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poisas\ as in verse 4| (\diasthenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolumn paredothn eis tas cheiras tn Romain\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskarits\). Judas Iscariot had gone (13:30|), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark:3:17; strkjv@Matthew:10:3|) and the brother (or son) of James (6:15; strkjv@Acts:1:13|). This is the fourth interruption of the talk of Jesus (by Peter, strkjv@13:36|; by Thomas, strkjv@14:5|; by Philip, strkjv@14:8|; by Judas, strkjv@14:22|). {And not to the world} (\kai ouchi ti kosmi\). Judas caught at the word \emphaniz\ in verse 21| as perhaps a Messianic theophany visible to all the world as at the judgment (5:27f.|). He seems to suspect a change of plan on the part of Jesus (\ti gegonen hoti\=how has it happened that).

rwp@John:21:23 @{That that disciple should not die} (\hoti ho mathts ekeinos ouk apothnskei\) (present active indicative)...Master returned. John is anxious to...

rwp@Mark:13:11 @{Be not anxious beforehand what ye shall speak} (\m promerimnte ti lalste\). Negative with present imperative to make a general prohibition or habit. Jesus is not here referring to preaching, but to defences made before these councils and governors. A typical example is seen in the courage and skill of Peter and John before the Sanhedrin in Acts. The verb \merimna\ is from \meriz\ (\meris\), to be drawn in opposite directions, to be distracted. See on ¯Matthew:6:25|. They are not to be stricken with fright beforehand, but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel. There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit. They will need and will receive the special help of the Holy Spirit (cf. strkjv@John:14-16|).

rwp@Matthew:2:7 @{Then Herod privily called the wise men} (\tote Hrids lathrai kalesas tous magous\). He had manifestly not told members of the Sanhedrin why he was concerned about the Messiah. Songs:he conceals his motives to the Magi. And yet he "learned of them carefully" (\ekribsen\)...or "accurately." He was anxious to...(\ton chronon tou phainomenou asteros\) is not "the time when the star appeared," but the age of the star's appearance.

rwp@Matthew:6:25 @{Be not anxious for your life} (\m merimnate ti psuchi hmn\). This is as good a translation as the Authorized Version was poor; "Take no thought for your life." The old English word "thought" meant anxiety or worry as Shakespeare says:

rwp@Matthew:6:34 @{For the morrow} (\eis ten aurion\)...last resort of the anxious soul...

rwp@Matthew:13:18 @{Hear then ye the parable} (\humeis oun akousate tn paraboln\). Jesus has given in strkjv@13:13| one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" (\dia touto en parablais antois lal\)...saying, but he is anxious that...(\gnnai\, verse 11|) of these same mysteries. Songs:he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of \hmeis\) to listen as he explains.

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomens\). It was the Preparation (\paraskeu\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeu\...Friday. The Jews were anxious that...6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\itsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kaini\) tomb in which no body had yet been placed. It was cut in the rock (\elatomsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Matthew:28:1 @{Now late on the sabbath as it began to dawn toward the first day of the week} (\opse de sabbatn, ti epiphskousi eis mian sabbatn\). This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six P.M., this visit by the women was made "to see the sepulchre" (\theorsai ton taphon\). They had seen the place of burial on Friday afternoon (Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55|). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke:23:56|), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark:16:1|). Both Matthew here and Luke (Luke:23:54|) use dawn (\epiphsk\) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has \epiphsk\...one visit for the anxious women?...

rwp@Info_Romans @ THE PURPOSE Paul tells this himself. He had long cherished a desire to come to Rome (Acts:19:21|) and had often made his plans to do so (Romans:1:13|) which were interrupted (Romans:15:22|), but now he definitely plans to go from Jerusalem, after taking the contribution there (Romans:15:26|), to Rome and then on to Spain (Romans:15:24,28|). Meanwhile he sends this Epistle that the Romans may know what Paul's gospel really is (Romans:1:15; strkjv@2:16|). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. Songs:in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Romans:1:17|) of both Gentile (Romans:1:18-32|) and Jew (Romans:2:1-3:20|) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans:3:21-5:21|). This new life of faith in Christ should lead to holiness of life (sanctification, chapters strkjv@Romans:6-8|)...whole world and was anxious to...(Romans:15:20|), but he has no hesitation in going on to Rome.

rwp@Titus:3:8 @{The saying} (\ho logos\). In verses 4-7|. {I will} (\boulomai\). See strkjv@1Timothy:2:8|. {That thou affirm confidently} (\se diabebaiousthai\). Indirect command. For the verb see strkjv@1Timothy:1:7|. {That they may be careful} (\hina phrontizsin\). Sub-final use of \hina\ with present active subjunctive of \phrontiz\, old verb, only here in N.T. {To maintain good works} (\kaln ergn prostasthai\). Present middle infinitive of \proistmi\...care for. Paul is anxious that...

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