rwp - hymns

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hmin h pal\). "To us the wrestling is not." \Pal\ is an old word from \pall\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho archn tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ainos toutou\). The word \kosmokratr\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika ts ponrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponria\ (from \ponros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).

rwp@Luke:1:13 @{Is heard} (\eiskousth\). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also. {John} (\Iann\). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses 13-17|) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like strkjv@1:30-33,35-37,42-45,46-55,68-70; strkjv@2:10-12,14,29-32,34-35|...preserved the earliest Christian hymns in...

rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|)...the first New Testament hymns and...(46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

CONCORD hymns