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rwp@1Corinthians:2:3 @{I was with you} (\egenomˆn pros humas\). Rather, "I came to you" (not \ˆn\, was). "I not only eschewed all affectation of cleverness or grandiloquence, but I went to the opposite extreme of diffidence and nervous self-effacement" (Robertson and Plummer). Paul had been in prison in Philippi, driven out of Thessalonica and Beroea, politely bowed out of Athens. It is a human touch to see this shrinking as he faced the hard conditions in Corinth. It is a common feeling of the most effective preachers. Cool complacency is not the mood of the finest preaching. See \phobos\ (fear) and \tromos\ (trembling) combined in strkjv@2Corinthians:7:15; strkjv@Phillipians:2:12; strkjv@Ephesians:6:5|.

rwp@1Corinthians:7:29 @{But this I say} (\touto de phˆmi\. Note \phˆmi\ here rather than \leg“\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell“\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\h“s mˆ echontes\). This use of \h“s\ with the participle for an assumed condition is regular and \mˆ\ in the _Koin‚_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.

rwp@1Corinthians:9:6 @{Have we not a right to forbear working?} (\ouk echomen exousian mˆ ergazesthai;\). By \ˆ\ (or) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv@Acts:15:39|, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts:13; 14|), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phillipians:4:15|). Here both negatives have their full force. Literally, Do we not have (\ouk echomen\, expecting the affirmative reply) the right not (\mˆ\, negative of the infinitive \ergazesthai\) to do manual labour (usual meaning of \ergazomai\ as in strkjv@4:12|)?" There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.

rwp@1Corinthians:14:34 @{Keep silence in the churches} (\en tais ekklˆsiais sigat“san\). The same verb used about the disorders caused by speakers in tongues (verse 28|) and prophets (30|). For some reason some of the women were creating disturbance in the public worship by their dress (11:2-16|) and now by their speech. There is no doubt at all as to Paul's meaning here. In church the women are not allowed to speak (\lalein\) nor even to ask questions. They are to do that {at home} (\en oik“i\). He calls it a shame (\aischron\) as in strkjv@11:6| (cf. strkjv@Ephesians:5:12; strkjv@Titus:1:11|). Certainly women are still in subjection (\hupotassesth“san\) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul's commands on this subject, even strkjv@1Timothy:2:12|, were meant for specific conditions that do not apply wholly now. Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we try to understand Paul's real meaning here.

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cˆphƒs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Sim“n\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Iˆsou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Iˆsou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Iˆsou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg“\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \klˆtoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidˆmois\). Late double compound adjective (\para, epidˆmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diasporƒs\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir“\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|). We know of one lost letter (1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto t“i log“i Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.

rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \kenˆ\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kath“s oidate\). Second aorist active participle of \propasch“\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz“\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrˆsiasametha en t“i the“i hˆm“n\). Ingressive first aorist middle of \parrˆsiazomai\, old deponent verb from \parrˆsia\ (full story, \pan-, rˆsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrˆsiazomenos lal“\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrˆsiasametha lalˆsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros humƒs\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en poll“i ag“ni\). This figure of the athletic games (\ag“n\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.

rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagˆn\). A late _Koin‚_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou s“tˆros hˆm“n\). Genitive case with \epitagˆn\. In the LXX \s“tˆr\ (old word from \s“z“\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\tˆs elpidos hˆm“n\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).

rwp@2Corinthians:2:4 @{Anguish} (\sunochˆs\). Ablative case after \ek\ (out of). Old word from \sunech“\, to hold together. Songs:contraction of heart (Cicero, _contractio animi_), a spiritual _angina pectoris_. In N.T. only here and strkjv@Luke:21:25|. {With many tears} (\dia poll“n dakru“n\). He dictated that letter "through tears" (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (\klai“n\) over the enemies of the Cross of Christ (Phillipians:3:18|). He twice mentions his tears in his speech at Miletus (Acts:20:19-31|). {But that ye might know the love} (\alla tˆn agapˆn hina gn“te\). Proleptic position of \agapˆn\ and ingressive second aorist active subjunctive \gn“te\, come to know.

rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \lˆist“n\, not \klept“n\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethn“n\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.

rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

rwp@Acts:7:1 @{Are these things so?} (\ei tauta hout“s echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

rwp@Acts:8:5 @{Philip} (\Philippos\). The deacon (6:5|) and evangelist (21:8|), not the apostle of the same name (Mark:3:18|). {To the city of Samaria} (\eis tˆn polin tˆs Samarias\). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4|. Jesus had an early and fruitful ministry in Samaria (John:4|), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Matthew:10:5|), a temporary prohibition withdrawn before Jesus ascended on high (Acts:1:8|). {Proclaimed} (\ekˆrussen\). Imperfect active, began to preach and kept on at it. Note \euaggelizomenoi\ in verse 4| of missionaries of good news (Page) while \ekˆrussen\ here presents the preacher as a herald. He is also a teacher (\didaskalos\) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Acts:21:8|).

rwp@Acts:8:6 @{Gave heed} (\proseichon\). Imperfect active as in verses 10,11|, there with dative of the person (\aut“i\), here with the dative of the thing (\tois legomenois\). There is an ellipse of \noun\ (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word. {When they heard} (\en t“i akouein autous\). Favourite Lukan idiom, \en\ and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them." {Which he did} (\ha epoiei\). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

rwp@Acts:8:7 @{For many} (\polloi gar\). Songs:the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits" that "came out" (\exˆrchonto\, imperfect middle). The margin of the Revised Version has it "came forth," as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mark:3:11; strkjv@Luke:4:41|). {Palsied} (\paralelumenoi\, perfect passive participle). Luke's usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (John:4:35|)." The Samaritans who had been bewitched by Simon are now carried away by Philip.

rwp@Acts:8:12 @{They were baptized} (\ebaptizonto\). Imperfect passive (repetition, from time to time), while {believed} (\episteusan\) is constative aorist antecedent to the baptism. Note dative case of Philip with \episteusan\. Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ."

rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Sim“n kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz“\), clear proof that baptism does not convey salvation. {He continued with Philip} (\ˆn proskarter“n t“i Philipp“i\). Periphrastic imperfect of the verb \proskartere“\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\the“r“n\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.

rwp@Acts:8:14 @{That Samaria had received} (\hoti dedektai hˆ Samaria\). The district here, not the city as in verse 5|. Perfect middle indicative of \dechomai\ retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8|). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans" (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke:9:54|).

rwp@Acts:8:25 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ with \men\ (no following \de\) and the inferential \oun\ (therefore) as often in Acts (1:6|, etc.). {Returned} (\hupestrephon\). Imperfect active picturing the joyful journey of preaching (\euˆggelizonto\, imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.

rwp@Acts:8:28 @{Was reading} (\anegin“sken\). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading" (\ˆkousen auton anagin“skontos\), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32|.

rwp@Acts:8:29 @{Join thyself} (\kollˆthˆti\). See this vivid word (be glued to, first aorist passive imperative) already in strkjv@5:13; strkjv@Luke:10:11; strkjv@15:15|. Philip probably jumped on the running board on the side of the chariot.

rwp@Acts:8:30 @{Understandest thou what thou readest?} (\Ara ge gin“skeis ha anagin“skeis?\) The interrogative particle \ara\ and the intensive particle \ge\ indicate doubt on Philip's part. The play (\paranomasia\) upon the words in the Greek is very neat: {Do you know what you know again (read)?} The verb for read (\anagin“sko\) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: \Anegn“n, egn“n, kategn“n\ (I read, I understood, I condemned). The keen retort was: \Anegn“s, all'ouk egn“s, ei gar egn“s, ouk an kategn“s\ (You read, but did not understand; for if you had understood, you would not have condemned).

rwp@Acts:8:35 @{Beginning from this scripture} (\arxamenos apo tˆs graphˆs tautˆs\). As a text. Philip needed no better opening than this Messianic passage in Isaiah. {Preached unto him Jesus} (\euˆggelisato aut“i ton Iˆsoun\). Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke:24:27|) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Peter:1:11f.; strkjv@2Peter:1:19-21|).

rwp@Acts:8:36 @{What doth hinder me to be baptized?} (\Ti k“luei me baptisthˆnai?\). Evidently Philip had said something about baptism following faith and conversion. Verse 37| is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

rwp@Acts:8:40 @{He preached the gospel} (\euˆggelizeto\). Imperfect middle describing the evangelistic tour of Philip "till he came to Caesarea" (\he“s tou elthein auton\, genitive articular infinitive with the preposition \he“s\ and the accusative of general reference) where he made his home and headquarters thereafter (Acts:21:28|) and was known as the Evangelist.

rwp@Acts:9:31 @{Songs:the church} (\Hˆ men oun ekklˆsia\). The singular \ekklˆsia\ is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Galatians:1:22|), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term \ekklˆsia\ in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in strkjv@8:1,3| (and strkjv@Matthew:18:17|) and the general spiritual sense in strkjv@Matthew:16:18|. But in strkjv@Acts:8:3| it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of \men oun\ (so) is Luke's common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, _Ant_. XVIII. 8, 2-9). {Had peace} (\eichen eirˆnˆn\). Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom (\ech“ eirˆnˆn\) occurs again in strkjv@Romans:5:1| (\eirˆnˆn ech“men\, present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be \eirˆnˆn sch“men\ (ingressive aorist subjunctive). {Edified} (\oikodomoumenˆ\). Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word _aedificatio_ for building up a house), a favourite figure with Paul (1Corinthians:14; strkjv@Ephesians:3|) and scattered throughout the N.T., old Greek verb. In strkjv@1Peter:2:5| Peter speaks of "the spiritual house" throughout the five Roman provinces being "built up" (cf. strkjv@Matthew:16:18|). {In the comfort of the Holy Spirit} (\tˆi paraklˆsei tou hagiou pneumatos\). Either locative ({in}) or instrumental case ({by}). The Holy Spirit had been promised by Jesus as "another Paraclete" and now this is shown to be true. The only instance in Acts of the use of \paraklˆsis\ with the Holy Spirit. The word, of course, means calling to one's side (\parakale“\) either for advice or for consolation. {Was multiplied} (\eplˆthuneto\). Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

rwp@Acts:10:33 @{And thou hast well done that thou art come} (\su te kal“s epoiˆsas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kal“s poie“\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. {Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass“\, old word to command). He is ready for orders from the Lord.

rwp@Acts:10:47 @{Can any man forbid the water?} (\Mˆti to hud“r dunatai k“l–sai tis?\). The negative \mˆti\ expects the answer _No_. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in strkjv@Luke:6:39|. Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water (Acts:1:5; strkjv@11:16|). "The greater had been bestowed; could the lesser be withheld?" (Knowling). {That these should not be baptized} (\tou mˆ baptisthˆnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz“\ with the redundant negative after the verb of hindering (\k“l–sai\) and the accusative of general reference (\toutous\). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the _Koin‚_ (papyri). Without it see strkjv@Matthew:19:14; strkjv@Acts:8:36| and with it see strkjv@Luke:4:42; strkjv@24:16; strkjv@Acts:14:18|. Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (\mˆti\ in the question, \k“l–sai\, to hinder or to cut off, \mˆ\ with \baptisthˆnai\). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism." {As well as we} (\h“s kai hˆmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).

rwp@Acts:11:20 @{Spake} (\elaloun\). Inchoative imperfect active, began to speak. For them it was an experiment. {Unto the Greeks also} (\kai pros tous Hellˆnas\). This is undoubtedly the correct reading in spite of Hellenists (\Hellˆnistas\) or Grecian Jews in B E H L P. \Hellˆnas\ is read by A and D and a corrector of Aleph. The presence of "also" or "even" (\kai\) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in strkjv@Acts:2; 6|. Saul also had preached to the Hellenists in Jerusalem (9:29|). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts:6|). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in strkjv@11:1-18|. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts:8|) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19|) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.

rwp@Acts:13:3 @{When they had fasted} (\nˆsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithˆmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.

rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.

rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisthˆ de to plˆthos tˆs pole“s\). First aorist passive indicative of \schiz“\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men ˆsan\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).

rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Epˆlthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \epˆlthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith“\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz“\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex“ tˆs pole“s\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur“\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnˆkenai\). Present active participle with infinitive (second perfect active of \thnˆsk“\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonˆsantes de autois kat' ekklˆsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklˆsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone“\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein“\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone“\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastˆsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone“\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nˆstei“n\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous t“i kuri“i\). Second aorist middle indicative of \paratithˆmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathˆkˆ\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu“\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

rwp@Acts:16:8 @{Passing by Mysia} (\parelthontes tˆn Musian\). Literally, passing alongside or skirting Mysia, neglecting it without preaching there. Strictly they passed through part of it to reach Troas. {To Troas} (\eis Troiada\). This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2Corinthians:2:12; strkjv@Acts:20:6|).

rwp@Acts:16:9 @{A vision} (\horama\). Old word, eleven times in Acts, once in strkjv@Matthew:17:9|. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles" (22:21|). He had little dreamed of such a call when he left Antioch. Paul's frequent visions always came at real crises in his life. {A man of Macedonia} (\anˆr Maked“n\). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10| makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul's physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; strkjv@22:17|). {Was standing} (\ˆn hest“s\). Second perfect active participle of \histˆmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\boˆthˆson hˆmin\). Ingressive first aorist active imperative of \boˆthe“\ (\boˆ, the“\), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.

rwp@Acts:16:10 @{We sought} (\ezˆtˆsamen\). This sudden use of the plural, dropped in strkjv@17:1| when Paul leaves Philippi, and resumed in strkjv@20:5| when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party ("we" portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call. {Concluding} (\sunbibazontes\). A very striking word, present active participle of \sunbibaz“\, old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in strkjv@9:22| of Paul's preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.

rwp@Acts:16:11 @{Setting sail} (\anachthentes\). Same word in strkjv@13:13| which see. {We made a straight course} (\euthudromˆsamen\). First aorist active indicative of compound verb \euthudrome“\ (in Philo) from adjective \euthudromos\ (in Strabo), running a straight course (\euthus, dromos\). In the N.T. only here and strkjv@21:1|. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea. {To Samothrace} (\eis Samothrƒikˆn\). A small island in the Aegean about halfway between Troas and Neapolis. {The day following} (\tˆi epiousˆi\). Locative case of time with \hˆmerƒi\ (day) to be supplied (7:26; strkjv@20:15; strkjv@21:18; strkjv@23:11|). With adverse winds it took five days to make the run of 125 miles (20:6|). {To Neapolis} (\eis Nean Polin\). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian.

rwp@Acts:16:12 @{To Philippi} (\eis Philippous\). The plural like \Athˆnai\ (Athens) is probably due to separate sections of the city united (Winer-Moulton, _Grammar_, p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought B.C. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (\kol“nia\) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west. {The first of the district} (\pr“tˆ tˆs meridos\). Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by \meris\ Luke means a formal division of the province, though the _Koin‚_ has examples of this geographical sense (papyri). There is no article with \pr“tˆ\ and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia. {We were tarrying} (\ˆmen diatribontes\). Periphrastic imperfect active.

rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex“ tˆs pulˆs\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchˆn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuchˆ\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz“\) we began to speak or preach (inchoative imperfect of \lale“\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphurop“lis\). A female seller of purple fabrics (\porphura, p“lis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomenˆ ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\ˆkouen\). Imperfect active of \akou“\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\diˆnoixen\). First aorist active indicative of \dianoig“\, old word, double compound (\dia, ana, oig“\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athˆnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\par“xuneto\). Imperfect passive of \paroxun“\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\the“rountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \the“rounti\ agreeing with \en aut“i\). {The city full of idols} (\kateid“lon ousan tˆn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateid“lon\ (perfective use of \kata\ and \eid“lon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \holˆ bomos, holˆ thuma theois kai anathˆma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.

rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban“\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gn“nai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\hˆ kainˆ hautˆ didachˆ\). On the position of \hautˆ\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.

rwp@Acts:17:21 @{Spent their time} (\ˆukairoun\). Imperfect active of \eukaire“\. A late word to have opportunity (\eu, kairos\) from Polybius on. In the N.T. only here and strkjv@Mark:6:31|. They had time for,.etc. This verse is an explanatory parenthesis by Luke. {Some new thing} (\ti kainoteron\). Literally "something newer" or "fresher" than the new, the very latest, the comparative of \kainos\. Demosthenes (_Philipp_. 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said" (\punthanomenoi kata tˆn agoran ei ti legetai ne“teron\). The new soon became stale with these itching and frivolous Athenians.

rwp@Acts:18:1 @{To Corinth} (\eis Korinthon\). Mummius had captured and destroyed Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1,800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?

rwp@Acts:18:12 @{When Gallio was proconsul of Achaia} (\Galli“nos de anthupatou ontos tˆs Achaias\). Genitive absolute of present participle \ontos\. Brother of Seneca the Stoic (Nero's tutor) and uncle of Lucan the author of the \Pharsalia\. His original name was M. Annaeus Novatus till he was adopted by Gallio the rhetorician. The family was Spanish. Gallio was a man of culture and refinement and may have been chosen proconsul of Achaia for this reason. Statius calls him "_dulcis Gallio_." Seneca says of him: _Nemo enim mortalium uni tam dulcis quam hic omnibus_ (No one of mortals is so pleasant to one person as he is to all). Luke alone among writers says that he was proconsul, but Seneca speaks of his being in Achaia where he caught fever, a corroboration of Luke. But now a whitish grey limestone inscription from the Hagios Elias quarries near Delphi (a letter of Claudius to Delphi) has been found which definitely names Gallio as proconsul of Achaia (\authupatos tˆs Achaias\). The province of Achaia after various shifts (first senatorial, then imperial) back and forth with Macedonia, in A.D. 44 Claudius gave back to the Senate with proconsul as the title of the governor. It is amazing how Luke is confirmed whenever a new discovery is made. The discovery of this inscription has thrown light also on the date of Paul's work in Corinth as it says that Gallio came in the 26th acclamation of Claudius as Emperor in A.D. 51, that would definitely fix the time of Paul in Corinth as A.D. 50 and 51 (or 51 and 52). Deissmann has a full and able discussion of the whole matter in Appendix I to his _St. Paul_. {Rose up} (\katepestˆsan\). Second aorist active of \kat-eph-istˆmi\, intransitive, to take a stand against, a double compound verb found nowhere else. They took a stand (\estˆsan\) against (\kata\, down on, \epi\, upon), they made a dash or rush at Paul as if they would stand it no longer. {Before the judgment seat} (\epi to bˆma\). See on ¯12:21|. The proconsul was sitting in the basilica in the forum or agora. The Jews had probably heard of his reputation for moderation and sought to make an impression as they had on the praetors of Philippi by their rush (\sunepestˆ\, strkjv@16:22|). The new proconsul was a good chance also (25:2|). Songs:for the second time Paul faces a Roman proconsul (Sergius Paulus, strkjv@13:7|) though under very different circumstances.

rwp@Acts:18:13 @{Contrary to the law} (\para ton nomon\). They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (16:21|) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a _religio licita_ and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used \anapeithei\ means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do.

rwp@Acts:20:4 @{Accompanied him} (\suneipeto aut“i\). Imperfect of \sunepomai\, old and common verb, but only here in the N.T. The singular is used agreeing with the first name mentioned \S“patros\ and to be supplied with each of the others. Textus Receptus adds here "into Asia" (\achri tˆs Asias\, as far as Asia), but the best documents (Aleph B Vulg. Sah Boh) do not have it. As a matter of fact, Trophimus went as far as Jerusalem (Acts:21:29|) and Aristarchus as far as Rome (27:2; strkjv@Colossians:4:10|), The phrase could apply only to Sopatros. It is not clear though probable that Luke means to say that these seven brethren, delegates of the various churches (2Corinthians:8:19-23|) started from Corinth with Paul. Luke notes the fact that they accompanied Paul, but the party may really have been made up at Philippi where Luke himself joined Paul, the rest of the party having gone on to Troas (20:5f.|). These were from Roman provinces that shared in the collection (Galatia, Asia, Macedonia, Achaia). In this list three were from Macedonia, Sopater of Beroea, Aristarchus and Secundus of Thessalonica; two from Galatia, Gaius of Derbe and Timothy of Lystra; two from Asia, Tychicus and Trophimus. It is a bit curious that none are named from Achaia. Had Corinth failed after all (2Corinthians:8; 9|) to raise its share of the collection after such eager pledging? Rackham suggests that they may have turned their part over directly to Paul. Luke joined Paul in Philippi and could have handled the money from Achaia. It was an important event and Paul took the utmost pains to remove any opportunity for scandal in the handling of the funds.

rwp@Acts:20:5 @{Were waiting for us in Troas} (\emenon hˆmƒs en Troiadi\). Here again we have "us" for the first time since chapter 16 where Paul was with Luke in Philippi. Had Luke remained all this time in Philippi? We do not know, but he is with Paul now till Rome is reached. The seven brethren of verse 4| went on ahead from Philippi to Troas while Paul remained with Luke in Philippi.

rwp@Acts:20:17 @{Called to him} (\metekalesato\). Aorist middle (indirect) indicative of \metakale“\, old verb to call from one place to another (\meta\ for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; strkjv@10:32; strkjv@20:17; strkjv@24:25|). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. {The elders of the church} (\tous presbuterous tˆs ekklˆsias\). The very men whom Paul terms "bishops" (\episkopous\) in verse 28| just as in strkjv@Titus:1:5,7| where both terms (\presbuterous, ton episkopon\) describe the same office. The term "elder" applied to Christian ministers first appears in strkjv@Acts:11:30| in Jerusalem and reappears in strkjv@15:4,6,22| in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. strkjv@Phillipians:1:1|) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts:21-26|). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke.... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's _Apologia pro sua Vita_. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John:13-17|). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in strkjv@2Corinthians:2:12-6:10| (see my _Glory of the Ministry_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zˆl“tai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zˆlo“\, to burn with zeal, to boil. The Greek used \zˆl“tˆs\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.

rwp@Acts:21:30 @{All the city was shaken} (\ekinˆthˆ hˆ polis holˆ\). First aorist passive of \kine“\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundromˆ tou laou\). Rather, There came a running together (\sun-dromˆ\ from \sun-trech“\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk“\ (and also \helku“\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthe“s ekleisthˆsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei“\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephalˆ\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg“ de kai gegennˆmai\). Perfect passive indicative of \genna“\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

rwp@Acts:23:33 @{And they} (\hoitines\). Which very ones, the cavalry, the horsemen of verse 31|. {Delivered} (\anadontes\). Second aorist active participle of \anadid“mi\, old verb to give up, to hand over, here only in the N.T. {Presented Paul also} (\parestˆsan kai ton Paulon\). First aorist active (transitive, not second aorist intransitive) indicative of \paristˆmi\, common verb to present or place beside. What would Paul's friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk“\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tˆn oikoumenˆn\). The Roman inhabited earth (\gˆn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\pr“tostatˆn tˆs t“n Naz“rai“n hairese“s\). \Pr“tostatˆs\ is an old word in common use from \pr“tos\ and \histˆmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Naz“raioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Acts:25:13 @{When certain days were passed} (\Hˆmer“n diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernikˆ\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katˆntˆsan eis Kaisarian\). Came down (first aorist active of \katanta“\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phˆston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).

rwp@Acts:28:30 @{Two whole years} (\dietian holˆn\). Only here in N.T. and strkjv@24:27| which see. During these busy years in Rome Paul wrote Philippians, Philemon, Colossians, Ephesians, Epistles that would immortalize any man, unless, forsooth, one or more of them was written from Ephesus or Caesarea, which has not yet been proven. {In his own hired dwelling} (\en idi“i misth“mati\). Old word, here only in N.T., that which is hired for a price (from \mistho“\ and that from \misthos\, hire). {Received} (\apedecheto\). Imperfect middle of \apodechomai\, received from time to time as they came, all that came (\eisporeuomenous\) from time to time. {Preaching} (\keruss“n\), {teaching} (\didask“n\), the two things that concerned Paul most, doing both as if his right hand was not in chains, to the amazement of those in Rome and in Philippi (Phillipians:1:12-14|). {None forbidding him} (\ak“lut“s\). Old adverb from \a\ privative and the verbal adjective \k“lutos\ (from \k“lu“\, to hinder), here only in the N.T. Page comments on "the rhythmic cadence of the concluding words." Page rejects the notion that the book is an unfinished work. It closes with the style of a concluded work. I agree with Harnack that Luke wrote the Acts during this period of two years in Rome and carried events no further because they had gone no further. Paul was still a prisoner in Rome when Luke completed the book. But he had carried Paul to "Rome, the capital of the world, _Urbi et Orbi_" (Page). The gospel of Christ has reached Rome. For the fate of Paul we must turn elsewhere. But Luke had the presence of Paul while he carried the Acts to its triumphant conclusion. Ramsay can give a good deal in proof of his claim that Luke is the greatest of all historians. Beyond a doubt his rank is high and the world can never repay its debt to this cultured physician who wrote the Gospel and the Acts.

rwp@Info_Colossians @ THE DATE Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Ephesians:6:21f.|) and the one to Colossae (Colossians:4:7f.|) was a companion of Onesimus (Colossians:4:9|) the bearer of that to Philemon (Philemon:1:10-12|). If Paul is a prisoner (Colossians:4:3; strkjv@Ephesians:6:20; strkjv@Philemon:1:9|) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be A.D. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in strkjv@Acts:28| and before the burning of Rome by Nero in A.D. 64. If Philippians was already sent, A.D. 63 marks the last probable year for the writing of this group of letters.

rwp@Colossians:1:24 @{Now I rejoice} (\nun chairomen\). This is not a new note for Paul. See him in jail in Philippi (Acts:16:25|) and in strkjv@2Corinthians:11:16-33; strkjv@Romans:5:3; strkjv@Phillipians:2:18|. {Fill up on my part} (\antanaplˆr“\). Very rare double compound verb (here only in N.T.) to fill (\plˆro“\) up (\ana\), in turn (\anti\). It is now Paul's "turn" at the bat, to use a baseball figure. Christ had his "turn," the grandest of all and suffered for us all in a sense not true of any one else. It is the idea of balance or correspondence in \anti\ as seen in Demosthenes's use of this verb (_Deuteronomy:Symm_., p. 282), "the poor balancing the rich." And yet Christ did not cause suffering to cease. There is plenty left for Paul and for each of us in his time. {That which is lacking} (\ta husterˆmata\). "The left-overs," so to speak. Late word from \hustere“\, to come behind, to be left, to fail. See strkjv@Luke:21:4; strkjv@1Thessalonians:3:10; strkjv@2Corinthians:8:14; strkjv@9:12|. {For his body's sake} (\huper tou s“matos autou\). As Paul showed in his exultation in suffering in strkjv@2Corinthians:11:16-33|, though not in the same sense in which Christ suffered and died for us as Redeemer. Paul attaches no atoning value whatever to his own sufferings for the church (see also verse 18|).

rwp@Info_Epistles-Pastorial @ Objections on internal grounds are made on the lines laid down by Baur and followed by Renan. They are chiefly four. The "most decisive" as argued by McGiffert (_History of Christianity in the Apostolic Age_, p. 402) is that "the Christianity of the Pastoral Epistles is not the Christianity of Paul." He means as we know Paul in the other Epistles. But this charge is untrue. It is true that Paul here lists faith with the virtues, but he does that in strkjv@Galatians:5:22|. Nowhere does Paul give a loftier word about faith than in strkjv@1Timothy:1:12-17|. Another objection urged is that the ecclesiastical organization seen in the Pastoral Epistles belongs to the second century, not to the time of Paul's life. Now we have the Epistles of Ignatius in the early part of the second century in which "bishop" is placed over "elders" of which there is no trace in the New Testament (Lightfoot). A forger in the second century would certainly have reproduced the ecclesiastical organization of that century instead of the first as we have it in the Pastoral Epistles. There is only here the normal development of bishop (=elder) and deacon. A third objection is made on the ground that there is no room in Paul's life as we know it in the Acts and the other Pauline Epistles for the events alluded to in the Pastoral Epistles and it is also argued on late and inconclusive testimony that Paul was put to death A.D. 64 and had only one Roman imprisonment. If Paul was executed A.D. 64, this objection has force in it, though Bartlet (_The Apostolic Age_) tries to make room for them in the period covered by the Acts. Duncan makes the same attempt for the Pauline scraps admitted by him as belonging to the hypothecated imprisonment in Ephesus. But, if we admit the release of Paul from the first Roman imprisonment, there is ample room before his execution in A.D. 68 for the events referred to in the Pastoral Epistles and the writing of the letters (his going east to Ephesus, Macedonia, to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to Rome), including the visit to Spain before Crete once planned for (Romans:15:24,28|) and mentioned by Clement of Rome as a fact ("the limit of the west"). The fourth objection is that of the language in the Pastoral Epistles. Probably more men are influenced by this argument than by any other. The ablest presentation of this difficulty is made by P. N. Harrison in _The Problem of the Pastoral Epistles_ (1921). Besides the arguments Dr. Harrison has printed the Greek text in a fashion to help the eye see the facts. Words not in the other Pauline Epistles are in red, Pauline phrases (from the other ten) are underlined, _hapax legomena_ are marked by an asterisk. At a superficial glance one can see that the words here not in the other Pauline Epistles and the common Pauline phrases are about equal. The data as to mere words are broadly as follows according to Harrison: Words in the Pastorals, not elsewhere in the N.T. (Pastoral _hapax legomena_) 175 (168 according to Rutherford); words in the other ten Pauline Epistles not elsewhere in the N.T. 470 (627 according to Rutherford). Variations in MSS. will account for some of the difficulty of counting. Clearly there is a larger proportion of new words in the Pastorals (about twice as many) than in the other Pauline Epistles. But Harrison's tables show remarkable differences in the other Epistles also. The average of such words per page in Romans is 4, but 5.6 in II Corinthians, 6.2 in Philippians, and only 4 in Philemon. Parry (_Comm._, p. CXVIII) notes that of the 845 words in the Pastorals as compared with each other 278 occur only in I Tim., 96 only in Titus, 185 only in II Tim. "If vocabulary alone is taken, this would point to separate authorship of each epistle." And yet the same style clearly runs through all three. After all vocabulary is not wholly a personal problem. It varies with age in the same person and with the subject matter also. Precisely such differences exist in the writings of Shakespeare and Milton as critics have long ago observed. The only problem that remains is whether the differences are so great in the Pastoral Epistles as to prohibit the Pauline authorship when "Paul the aged" writes on the problem of pastoral leadership to two of the young ministers trained by him who have to meet the same incipient Gnostic heresy already faced in Colossians and Ephesians. My judgment is that, all things considered, the contents and style of the Pastoral Epistles are genuinely Pauline, mellowed by age and wisdom and perhaps written in his own hand or at least by the same amanuensis in all three instances. Lock suggests Luke as the amanuensis for the Pastorals.

rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.

rwp@Info_Epistles-Paul @ DATES OF HIS EPISTLES Unfortunately there is not complete agreement among scholars as to the dates of some of Paul's Epistles. Baur denied the Pauline authorship of all the Epistles save I and II Corinthians, Galatians, Romans. Today some deny that Paul wrote the Pastoral Epistles, though admitting the others. Some admit Pauline fragments even in the Pastoral Epistles, but more about this when these Epistles are reached. There is more doubt about the date of Galatians than any of the others. Lightfoot put it just before Romans, while Ramsay now makes it the earliest of all. The Epistle itself has no notes of place or time. The Epistles to the Thessalonians were written from Corinth after Timothy had been sent from Athens by Paul to Thessalonica (1Thessalonians:3:1f.|) and had just returned to Paul (1Thessalonians:3:6|) which we know was in Corinth (Acts:18:5|) shortly before Gallio came as Proconsul of Achaia (Acts:18:12|). We can now feel certain from the new "acclamation" of Claudius in the inscription at Delphi recently explained by Deissmann in his _St. Paul_ that the Thessalonian Epistles were written 50 to 51 A.D. We know also that he wrote I Corinthians while in Ephesus (1Corinthians:16:8|) and before pentecost, though the precise year is not given. But he spent three years at Ephesus in round numbers (Acts:19:8,10; strkjv@20:31|) and he wrote just before he left, probably spring of A.D. 54 or 55. He wrote II Corinthians from Macedonia shortly after leaving Ephesus (2Corinthians:2:12|) ] apparently the same year. Romans was written from Corinth and sent by Phoebe of Cenchreae (Romans:16:1f.|) unless strkjv@Romans:16| be considered a separate Epistle to Ephesus as some hold, a view that does not commend itself to me. Deissmann (_New Testament in the Light of Modern Research_, p. 33) accepts a modern theory that Ephesus was the place of the writing of the first prison Epistles (Philippians, Philemon, Colossians, Ephesians) as well as I Corinthians and Galatians and dates them all between A.D. 52 and 55. But we shall find that these prison Epistles most naturally fall to Rome between A.D. 61 and 63. If the Pastoral Epistles are genuine, as I hold, they come between A.D. 65 and 68. Bartlet argues for a date before A.D. 64, accepting the view that Paul was put to death then. But it is still far more probable that Paul met his death in Rome in A.D. 68 shortly before Nero's death which was June 8, A.D. 68. It will thus be seen that the dates of several of the Epistles are fairly clear, while some remain quite uncertain. In a broad outlook they must all come between A.D. 50 and 68.

rwp@Info_Epistles-Paul @ FOUR GROUPS OF PAULINE EPISTLES I. First Thessalonians. | Second Thessalonians. | A.D. 50 to 51. Chief topic Eschatology. To correct misconceptions in Thessalonica. II. First Corinthians. | Second Corinthians | Galatians | A.D. 54 to 57. Romans. | Chief topic Justification by Faith. Defence against the Judaizers. III. Philippians. | Philemon. | Colossians. | A.D. 61 to 63. Ephesians (Laodiceans). Chief topic Christology. Defence against the Gnostic perversions of the Person of Christ. IV. First Timothy. | Titus. | A.D. 65 to 68. Second Timothy. | Ecclesiastical Problems to the fore. DEVELOPMENT IN PAUL'S THEOLOGY

rwp@Info_John @ NO EARLY MARTYRDOM FOR THE APOSTLE JOHN In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the _Codex Coislinianus_, Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews (\hupo Ioudai“n anˆirethˆ\) while the other manuscripts say that John rested in peace (\en eirˆnˆi anepausato\). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mark:10:39; strkjv@Matthew:20:23|) and realized by James first of all (Acts:12:1f.|). John drank the cup in the exile to Patmos. The correction to Peter in strkjv@John:21:20-23| would have no meaning if the Apostle John had already been put to death.

rwp@John:1:29 @{On the morrow} (\tˆi epaurion\). Locative case with \hˆmˆrƒi\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Iˆsoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho air“n tˆn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air“\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

rwp@John:1:43 @{On the morrow} (\tˆi epaurion\). The fourth of the days from verse 19|. {He findeth Philip} (\heuriskei Philippon\). Vivid dramatic present as in 41|, though \ˆthelˆsen\ (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. {Follow me} (\akolouthei moi\). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark:2:14; strkjv@Matthew:8:22; strkjv@9:21; strkjv@19:21; strkjv@Luke:9:59; strkjv@John:21:19|). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.

rwp@John:1:44 @{From Bethsaida} (\apo Bˆthsaida\). Same expression in strkjv@12:21| with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in strkjv@Luke:9:10|) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark:6:45|), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.

rwp@John:1:45 @{Philip findeth} (\heuriskei Philippos\). Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. {Nathaniel} (\ton Nathanaˆl\). It is a Hebrew name meaning "God has given" like the Greek \Theodore\ (Gift of God). He was from Cana of Galilee (John:21:2|), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, _Bar Tholmai_) does not appear in John. They are almost certainly two names of the same man. Philip uses \heurˆkamen\ (verse 41|) also to Nathanael and so unites himself with the circle of believers, but instead of \Messian\ describes him "of whom (\hon\ accusative with \egrapsen\) Moses in the law (Deuteronomy:18:15|) and the prophets (so the whole O.T. as in strkjv@Luke:24:27,44|) did write." {Jesus of Nazareth the son of Joseph} (\Iˆsoun huion tou I“sˆph ton apo Nazaret\). More exactly, "Jesus, son of Joseph, the one from Nazareth." Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as "God-only Begotten" in verse 18|, but certainly Philip could not know this. Bernard terms this part "the irony of St. John" for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael.

rwp@John:1:46 @{Can any good thing come out of Nazareth?} (\Ek Nazaret dunatai ti agathon einai;\). Literally, "Out of Nazareth can anything good be." There is a tinge of scorn in the question as if Nazareth (note position at beginning of sentence) had a bad name. Town rivalry may account to some extent for it since Cana (home of Nathanael) was near Nazareth. Clearly he had never heard of Jesus. The best thing in all the world came out of Nazareth, but Philip does not argue the point. A saying had arisen that no prophet comes out of Galilee (John:7:52|), untrue like many such sayings. {Come and see} (\erchou kai ide\). Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (verse 39|), probably without knowing it. Wise is the one who knows how to deal with the sceptic.

rwp@John:1:48 @{Whence knowest thou me?} (\Pothen me gin“skeis;\). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source. {Before Philip called thee} (\Pro tou se Philippon ph“nˆsai\). Idiomatic Greek, \pro\ and the ablative case of the articular aorist active infinitive (\tou ph“nˆsai\, from \ph“ne“\, to call) with \se\ as the object and \Philippon\, the accusative of general reference, "before the calling thee as to Philip." {When thou wast under the fig tree} (\onta hupo tˆn sukˆn\). "Being under the fig tree," accusative present participle agreeing with \se\. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with \hupo\ may suggest that Nathanael had withdrawn there for prayer. Note genitive with \hupokat“\ in verse 50|. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.

rwp@John:1:49 @{Thou art the Son of God} (\su ei ho huios tou theou\). Whether Nathanael had heard the Baptist say this of Jesus (1:34|) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45|) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51|. Cf. the confession of Peter in strkjv@6:69; strkjv@Matthew:16:16| and Martha's in strkjv@John:11:27|. Nathanael goes further. {Thou art King of Israel} (\Basileus ei tou Israˆl\). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in strkjv@Psalms:2| and Jesus is greeted in the Triumphal Entry as the King of Israel (John:12:13|).

rwp@John:2:1 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana tˆs Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai ˆn hˆ mˆtˆr tou Iˆsou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

rwp@John:2:24 @{But Jesus did not trust himself to them} (\autos de Iˆsous ouk episteuen hauton autois\). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of \pisteu“\ here is shown by strkjv@Acts:8:13| where Simon Magus "believed" (\episteusen\) and was baptized, but was unsaved. He merely believed that he wanted what Philip had. {For that he knew all men} (\dia to auton gin“skein pantas\). Causal use of \dia\ and the accusative case of the articular infinitive \to gin“skein\ (because of the knowing) with the object of the infinitive (\pantas\, all men) and the accusative of general reference (\auton\, as to himself).

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair“\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agoras“men;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phag“sin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ (defective verb).

rwp@John:6:6 @{To prove him} (\peiraz“n auton\). Present active participle of \peiraz“\, testing him, not here in bad sense of tempting as so often (Matthew:4:1|). {What he would do} (\ti ˆmellen poiein\). Indirect question with change of tense to imperfect. As in strkjv@2:25| so here John explains why Jesus put the question to Philip.

rwp@John:6:8 @{One of} (\heis ek\). Songs:in strkjv@12:4|; strkjv@13:23; strkjv@Mark:13:1| without \ek\. {Simon Peter's brother} (\ho adelphos Sim“nos Petrou\). Songs:described in strkjv@1:40|. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in strkjv@12:20-22|, but in the Synoptics he is distinguished only in strkjv@Mark:13:3|. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel.

rwp@John:6:69 @{We have believed} (\hˆmeis pepisteukamen\). Perfect active indicative of \pisteu“\, "We have come to believe and still believe" (verse 29|). {And know} (\kai egn“kamen\). Same tense of \gin“sk“\, "We have come to know and still know." {Thou art the Holy One of God} (\su ei ho hagios tou theou\). Bernard follows those who believe that this is John's report of the same confession given by the Synoptics (Mark:8:27f.; strkjv@Matthew:16:13-20; strkjv@Luke:9:18f.|), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ.

rwp@John:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in strkjv@7:1-14| follow strkjv@7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar ˆthelen en tˆi Ioudaiƒi\). Imperfect active of \thel“\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\ezˆtoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in strkjv@5:18| where the same words occur.

rwp@John:8:19 @{Where is thy Father?} (\pou estin ho patˆr sou;\). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: _Patrem Christi carnaliter acceperunt_, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of \anthr“pon\ (verse 17|)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with _double entendre_, even with all three ideas dancing in their hostile minds. {Ye would know my Father also} (\kai ton patera mou an ˆideite\). Conclusion of second-class condition determined as unfulfilled with \an\ and second perfect active of \oida\ used as imperfect in both condition and conclusion. See this same point made to Philip in strkjv@14:9|. In strkjv@14:7| Jesus will use \gin“sk“\ in the condition and \oida\ in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in strkjv@5:36-38| when Jesus had his previous controversy in Jerusalem. In strkjv@7:28| Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55|) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3|). The Pharisees are silenced for the moment.

rwp@John:11:1 @{Was sick} (\ˆn asthen“n\). Periphrastic imperfect active of \asthene“\, old verb (from \asthenˆs\, \a\ privative, and \sthenos\, strength). {Lazarus} (\Lazaros\). See on ¯Luke:16:20| for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. {Of Bethany} (\apo Bˆthanias\). Use of \apo\ as in strkjv@1:44| Philip of Bethsaida and strkjv@1:45| Joseph of Nazareth. This Bethany is about two miles (11:18|) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (10:40|). It is doubtful if a distinction is meant here by \apo\ and \ek\ between Bethany as the residence and some other village (\ek tˆs k“mˆs\) as the birthplace of Lazarus and the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note \Marthas\, not \Marthˆs\ for the genitive. Elsewhere (John:11:19; strkjv@Luke:10:38|) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; strkjv@Luke:10:38f.|). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).

rwp@John:14:22 @{Not Iscariot} (\ouch ho Iskari“tˆs\). 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 t“i kosm“i\). 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:16:19 @{Jesus perceived} (\egn“ Iˆsous\). Second aorist active indicative of \gin“sk“\. {That they were desirous to ask him} (\hoti ˆthelon auton er“tƒin\). Imperfect active tense of \thel“\ in indirect discourse instead of the retention of the present \thelousin\ (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). Songs:Jesus takes the initiative.

rwp@John:21:2 @{There were together} (\ˆsan homou\). These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Matthew:4:21|), mentioned by name nowhere in John's Gospel, apparently because John is the author. We do not know who the "two others of his disciples" were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in strkjv@Luke:5:1-11|. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source.

rwp@Info_Luke @ A SKETCH OF LUKE His name is not a common one, and is probably a shortened form of \Lukios\ and \Lukanos\. Some of the manuscripts of the Gospel actually have as the title \Kata Lukanon\. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. Songs:this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after strkjv@Acts:11:27| which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

rwp@Luke:9:10 @{Declared} (\diˆgˆsanto\). First aorist middle of \diˆgeomai\, to carry a narrative through to the end. Jesus listened to it all. {They had done} (\epoiˆsan\). Aorist active indicative, they did. {He took them} (\paralab“n autous\). Second aorist active participle of \paralamban“\. Very common verb. {Bethsaida} (\Bˆthsaida\). Peculiar to Luke. Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (John:6:1|).

rwp@Luke:9:28 @{About eight days} (\h“sei hˆmerai okt“\). A _nominativus pendens_ without connexion or construction. strkjv@Mark:9:2| (Matthew:17:1|) has "after six days" which agrees with the general statement. {Into the mountain} (\eis to oros\). Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark:8:27; strkjv@Matthew:16:13|). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration. {To pray} (\proseuxasthai\). Peculiar to Luke who so often mentions Christ's habit of prayer (cf. strkjv@3:21|). See also verse 29| "as he was praying" (\en t“i proseuchesthai\, one of Luke's favourite idioms). {His countenance was altered} (\egeneto to eidos tou pros“pou autou heteron\). Literally, "the appearance of his face became different." strkjv@Matthew:17:2| says that "his face did shine as the sun." Luke does not use the word "transfigured" (\metemorph“thˆ\) in strkjv@Mark:9:2; strkjv@Matthew:17:2|. He may have avoided this word because of the pagan associations with this word as Ovid's \Metamorphoses\. {And his raiment became white and dazzling} (\kai ho himatismos autou leukos exastrapt“n\). Literally, {And his raiment white radiant}. There is no _and_ between "white" and "dazzling." The participle \exastrapt“n\ is from the compound verb meaning to flash (\astrapt“\) out or forth (\ex\). The simple verb is common for lightning flashes and bolts, but the compound in the LXX and here alone in the N.T. See strkjv@Mark:9:3| "exceeding white" and strkjv@Matthew:17:2| "white as the light."

rwp@Mark:3:14 @{He appointed twelve} (\epoiˆsen d“deka\). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke:6:13|). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. strkjv@Matthew:19:28; strkjv@Luke:22:30; strkjv@Revelation:21:14,15|). Luke (Luke:6:13-16|) also gives the list of the twelve at this point while Matthew (Matthew:10:1-4|) postpones giving the names till they are sent out in Galilee. There is a fourth list in strkjv@Acts:1:13|. See discussion of the names of the apostles on ¯Matthew:10:1-4| and pp. 271-3 of my _Harmony of the Gospels for Students of the Life of Christ_. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. {Whom he also named apostles} (\hous kai apostolous “nomasen\). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in strkjv@Luke:6:13| and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (\apostell“\, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Corinthians:8:23; strkjv@Phillipians:2:25|), and messenger (John:13:16|). It is applied also to Paul on a par with the twelve (Galatians:1:1,11f.|, etc.) and also to Barnabas (Acts:14:14|), and perhaps also to Timothy and Silas (1Timothy:2:6f.|). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, {that they might be with him} (\hina “sin met' autou\), {and that he might send them forth} (\kai hina apostellˆi autous\). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's _The Training of the Twelve_. The very word \apostolos\ is from \apostell“\. There were two purposes in sending them forth expressed by two infinitives, one to preach (\kˆrussein\, from \kˆrux\, herald), the other to have power to cast out demons (\echein exousian ekballein ta daimonia\). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

rwp@Mark:8:23 @{Brought him out of the village} (\exˆnegken auton ex“ tˆs k“mˆs\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and _Koin‚_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.

rwp@Mark:8:26 @{To his home} (\eis oikon autou\). A joyful homecoming that. He was not allowed to enter the village and create excitement before Jesus moved on to Caesarea Philippi.

rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis tƒs k“mas Kaisariƒs tˆs Philippou\). Parts (\merˆ\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\epˆr“tƒ\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthr“poi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathˆtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnˆsasth“ heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:9:30 @{He would not that any man should know it} (\ouk ˆthelen hina tis gnoi\). Imperfect tense followed by ingressive aorist subjunctive (\gnoi = gn“i\, the usual form). He was not willing that any one should learn it. Back in Galilee Jesus was, but he was avoiding public work there now (cf. strkjv@7:24|). He was no longer the hero of Galilee. He had left Caesarea Philippi for Galilee.

rwp@Matthew:22:20 @{This image and superscription} (\hˆ eik“n hautˆ kai hˆ epigraphˆ\). Probably a Roman coin because of the image (picture) on it. The earlier Herods avoided this practice because of Jewish prejudice, but the Tetrarch Philip introduced it on Jewish coins and he was followed by Herod Agrippa I. This coin was pretty certainly stamped in Rome with the image and name of Tiberius Caesar on it.

rwp@Info_Philemon @ THE EPISTLE TO PHILEMON FROM ROME A.D. 63 BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians:4:7-9|) as the bearer also of the so-called Epistle to the Ephesians (Ephesians:6:21f.|). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19| it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. strkjv@Philemon:1:1 @{A prisoner of Christ Jesus} (\desmios Christou Iˆsou\). As verse 9| and in strkjv@Ephesians:3:1; strkjv@4:1|. Old adjective from \desmos\ (bond, \de“\, to bind). Apparently used here on purpose rather than \apostolos\ as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. {Timothy} (\Timotheos\). With Paul in Ephesus (Acts:19:22|) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. {To Philemon} (\Philˆmoni\). A resident of Colossae and a convert of Paul's (verse 19|), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts:19:9f., 26; strkjv@1Corinthians:16:19|). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's _Metamorphoses_), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," \sunerg“i hˆm“n\) and was beloved (\agapˆt“i\) by Paul.

rwp@Info_Philipians

rwp@Info_Philipians @ EPISTLE TO THE PHILIPPIANS FROM ROME ABOUT A.D. 61 BY WAY OF INTRODUCTION There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in _St. Paul's Ephesian Ministry_ (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments _pro_ and _con_ that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul's joy and pride and they had helped him before as they did this time.

rwp@Info_Philipians @ The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

rwp@Info_Philipians @ Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters strkjv@Phillipians:1; 3| of their opposition. But Paul rises to full stature in the great Christological passages in chapters strkjv@Phillipians:2; 3| which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

rwp@Info_Philipians @ Some special books on Philippians are those by Beet (1891), Burns (1917), Dibelius (1911), Ellicott (new ed. 1890), Wohlenberg in Zahn Komm. (3rd ed. 1917), Haupt in Meyer Komm. (8 ed. 1902), Jones in Westm. Comm. (1920), Johnstone (1904), Jowett (1909), Kennedy in Exp. Gk. Test. (1903), Klopper (1893), Knabenbauer (1913), Lightfoot (9 ed. 1891), Lipsius (1893), Lohmeyer in Meyer Komm. (8 ed. 1930), Lueken (1906), Martin (New Cent. Bible), Michael (1928), Moule (Phil. Studies), Plummer (1919), Rainy (Exp. Bible 1893), Robertson (1917), Vincent (Int. Crit., 2 ed. 1910).

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

rwp@Philippians:1:3 @{Upon} (\epi\). Basis of the thanksgiving. {All} (\pƒsˆi\). Note frequent use of "all" here (\pƒsˆi, pantote\, always, \pƒsˆi\, again, \pant“n hum“n\, you all). The use of "you all" recurs several times (4,7| _bis_, 8|).

rwp@Philippians:1:4 @{With joy} (\meta charas\). Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Acts:16:25|).

rwp@Philippians:1:5 @{For your fellowship} (\epi tˆi koin“niƒi hum“n\). "On the basis of your contribution" as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Acts:2:42|. The particular kind of "partnership" or "fellowship" involved is the contribution made by the Philippians for the spread of the gospel (1:7| \sugkoin“nous\ and strkjv@4:14| where \sugkoin“nˆsantes\ occurs). {In furtherance of the gospel} (\eis to euaggelion\). "For the gospel." {From the first day until now} (\apo tˆs pr“tˆs hˆmeras achri tou nun\). As when in Thessalonica (Phillipians:4:15f.|), in Corinth (Acts:18:5; strkjv@2Corinthians:11:7-10|), and now in Rome.

rwp@Philippians:1:6 @{Being confident} (\pepoith“s\). Second perfect active of \peith“\, to persuade. {This very thing} (\auto touto\). Accusative of the inner object with \pepoith“s\, "this thing itself." {Will perfect it} (\epitelesei\). Future active indicative of \epitele“\, will fully (\epi-\) finish. God began and God will consummate it (see strkjv@2Corinthians:8:6; strkjv@Galatians:3:3| where both words occur together as here), but not without their cooperation and partnership. {Until the day of Jesus Christ} (\achri hˆmeras Christou Iˆsou\). The second coming as in verse 10|. See strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:18; strkjv@3:13; strkjv@2Corinthians:1:14; strkjv@Romans:13:12|. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

rwp@Philippians:1:7 @{Because I have you in my heart} (\dia to echein me en tˆi kardiƒi humas\). Or "because you hold me in your heart." Literally, "because of the holding me (or you) in the heart as to you (or me)." One accusative is the object of the infinitive \echein\, the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts. {In the defence} (\en tˆi apologiƒi\). Old word (our word apology, but not our idea of apologizing), in the original sense in strkjv@Acts:22:1; strkjv@25:16|. Songs:also in verse 16| below. {Confirmation} (\bebai“sei\). Old word from \bebaio“\ (\bebaios, bain“\), to make stable. In N.T. only here and strkjv@Hebrews:6:16| about oath. {Partakers with me of grace} (\sugkoin“nous mou tˆs charitos\). Literally, "my co-sharers in grace" (objective genitive). "Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake" (Vincent, _Int. Crit. Comm_.).

rwp@Philippians:1:8 @{My witness} (\martus mou\). Same solemn oath in strkjv@Romans:1:9|. {I long after} (\epipoth“\). Longing (\pothos\) directed toward (\epi\) the Philippians. Old word, chiefly in Paul in N.T. {In the tender mercies} (\en splagchnois\). Literally "in the bowels" as the seat of the affections.

rwp@Philippians:1:9 @{May abound} (\perisseuˆi\). Present active subjunctive of \perisseu“\, may keep on overflowing, a perpetual flood of love, "yet more and more" (\eti mallon kai mallon\), but with necessary limitations (river banks), "in knowledge" (\en epign“sei\, in full knowledge) "and all discernment" (\pƒsˆi aisthˆsei\). The delicate spiritual perception (\aisthˆsis\, old word from \aisthanomai\, only here in N.T. as the verb only in strkjv@Luke:9:45| in N.T.) can be cultivated as in \aisthˆtˆrion\ (Hebrews:5:14|)

rwp@Philippians:1:10 @{Songs:that ye may} (\eis to humas\). Either purpose or result (\eis to\ plus infinitive as in strkjv@Romans:1:11,20; strkjv@3:26|, etc.). {Approve the things that are excellent} (\dokimazein ta diapheronta\). Originally, "test the things that differ." Cf. same idiom in strkjv@Romans:2:28|. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. {Sincere} (\eilikrineis\). Old word of uncertain origin from \krin“\, to judge, by \heilˆ\ (sunlight) or to sift by rapid rolling (\eilos\). At any rate it means pure, unsullied. {Void of offence} (\aproskopoi\). Alpha privative \pros\ and \kopt“\, to cut, "not stumbled against" (not causing others to stumble) or if active "not stumbling against." Passive sense probably, not active as in strkjv@1Corinthians:10:32|. Common in the papyri, though not in ancient Greek writers.

rwp@Philippians:1:11 @{Fruits of righteousness} (\karpon dikaiosunˆs\). Singular, collective idea, fruit of righteousness. Accusative case retained with perfect passive participle.

rwp@Philippians:1:12 @{The things which happened unto me} (\ta kat' eme\). "The things concerning me" = "my affairs" as common in Josephus. {Have fallen out rather} (\mallon elˆluthen\). "Have come rather." Second perfect active indicative of \erchomai\. {Unto the progress} (\eis prokopˆn\). Late word from \prokopt“\, common verb, to cut or strike forward, but this late substantive does not occur in classical Greek. It is a technical term in Stoic philosophy for "progress toward wisdom" and it appears also in the papyri and the LXX. In N.T. only here, verse 25; strkjv@1Timothy:4:15|.

rwp@Philippians:1:13 @{Throughout the whole praetorian guard} (\en hol“i t“i prait“ri“i\). There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew:27:27; strkjv@Mark:15:16; strkjv@John:18:28,33; strkjv@19:9; strkjv@Acts:23:35|) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome "palace" would have to be the emperor's palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, "in the whole praetorium," allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (_praefecti praetorio_) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

rwp@Philippians:1:14 @{The most of the brethren} (\tous pleionas t“n adelph“n\). "The more part of the brethren." The comparative with the article with the sense of the superlative as often in the _Koin‚_. {In the Lord} (\en Kuri“i\). It is not clear whether this phrase is to be connected with "brethren" or with "being confident" (\pepoithotas\), probably with \pepoithotas\. If so, then "through my bonds" (\tois desmois mou\) would be the instrumental case and mean that by means of Paul's bonds the brethren "are more abundantly bold" (\perissoter“s tolmƒin\).

rwp@Philippians:1:15 @{Even of envy and strife} (\kai dia phthonon kai erin\). "Even because of" (accusative after \dia\). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (\eris\) is more rivalry than schism. It is petty and personal jealousy of Paul's power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one's own class or profession as preachers with preachers, doctors with doctors. {Of goodwill} (\di' eudokian\). Because of goodwill toward Paul.

rwp@Philippians:1:16 @{Of love} (\ex agapˆs\). Out of love to Paul as well as to Christ. Put strkjv@1Corinthians:13| here as a flash-light.

rwp@Philippians:1:17 @{Of faction} (\ex eritheias\). Out of partisanship. From \eritheu“\, to spin wool, and that from \erithos\, a hireling. The papyri examples suit the idea of selfish ambition (Moulton and Milligan's _Vocabulary_). See strkjv@2Corinthians:12:20; strkjv@Galatians:5:20|. {Not sincerely} (\ouch hagn“s\). "Not purely," that is with mixed and impure motives. {To raise up affliction for my bonds} (\thlipsin egeirein tois desmois mou\). Now that Paul is down they jump on him in mean and nagging ways. Dative case in \desmois\. "To make my chains gall me" (Lightfoot).

rwp@Philippians:1:18 @{What then?} (\ti gar?\). Sharp problem put up to Paul by the conduct of the Judaizers. {Only that} (\plˆn hoti\). Same idiom in strkjv@Acts:20:23|. \Plˆn\ is adverb \pleon\ (more besides). As a preposition \plˆn\ means "except." This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached. {Whether in pretence} (\eite prophasei\). Either from \prophain“\, to shew forth, or \prophˆmi\, to speak forth, the ostensible presentation often untrue. See strkjv@Acts:27:30|. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. {Yea, and will rejoice} (\alla kai charˆsomai\). Note affirmative, not adversative, use of \alla\. Volitive use of the future (second future passive) indicative (\charˆsomai\) of \chair“\. Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

rwp@Philippians:1:19 @{Will turn} (\apobˆsetai\). Future middle indicative of \apobain“\, old verb, to come from, to come back, to turn out. {To my salvation} (\eis s“tˆrian\). For his release from prison as he strongly hopes to see them again (1:26|). Lightfoot takes the word to be Paul's eternal salvation and it must be confessed that verse 20| (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here? {Supply} (\epichorˆgias\). Late and rare word (one example in inscription of first century A.D.). In N.T. only here and strkjv@Ephesians:4:16|. From the late verb \epichorˆge“\ (double compound, \epi, choros, hˆgeomai\, to furnish supply for the chorus) which see in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5|.

rwp@Philippians:1:20 @{Earnest expectation} (\apokaradokian\). In Paul alone from \apokaradoke“\ (in papyri). See on ¯Romans:8:19| for only other example. {Shall be magnified} (\megalunthˆsetai\). Future passive indicative of \megalun“\, old verb, to make great, from \megas\ (great). See strkjv@Acts:19:17|. {In my body} (\en t“i s“mati mou\). See strkjv@Romans:12:1f|. It is harder often to make Christ great in the body than in the spirit.

rwp@Philippians:1:21 @{For to me} (\emoi gar\). Fine example of the ethical dative. Paul gives his own view of living. {To live is Christ} (\to zˆin Christos\). No copula (\estin\), but \to zˆin\ (the act of living present active infinitive) is the subject as is shown by the article \to\. Living is coextensive with Christ. {Gain} (\kerdos\). Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, strkjv@Phillipians:3:7; strkjv@Titus:1:11|. {To die} (\to apothanein\, second aorist active infinitive, single act) is to cash in both principal and interest and so to have more of Christ than when living. Songs:Paul faces death with independence and calm courage.

rwp@Philippians:1:22 @{If this is the fruit of my work} (\touto moi karpos ergou\). There is no \ei\ (if) here in the Greek, but \touto\ (this) seems to be resumptive and to repeat the conditional clause just before. If so, \kai\ just after means {then} and introduces the conclusion of the condition. Otherwise \touto\ introduces the conclusion and \kai\ means {and}. {I wot not} (\ou gn“riz“\). "I know not." It seems odd to preserve the old English word "wot" here. But it is not clear that \gn“riz“\ (old causative verb from \gin“sk“\) means just to know. Elsewhere in the N.T., as in strkjv@Luke:2:15; strkjv@Romans:9:22|, it means to make known, to declare. The papyri examples mean to make known. It makes perfectly good sense to take its usual meaning here, "I do not declare what I shall choose."

rwp@Philippians:1:23 @{I am in a strait} (\sunechomai\). "I am held together." Present passive indicative of the common compound verb \sunech“\, to hold together, to hem together as in strkjv@Luke:8:45|. "I am hemmed in on both sides" (Lightfoot). {Betwixt the two} (\ek t“n duo\). "From the two (sides)." Pressure to live on, pressure to die and be with Christ. {To depart} (\eis to analusai\). Purpose clause, \eis to\ and the aorist active infinitive \analusai\, old compound verb, to unloose (as threads), to break up, to return (Luke:12:36|, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. \katalu“\ in strkjv@2Corinthians:5:1| for tearing down the tent. {Very far better} (\poll“i mallon kreisson\). Double comparative (triple Lightfoot calls it because of \poll“i\) like Isocrates and the _Koin‚_ often. See strkjv@2Corinthians:7:13| for \perissoter“s mallon\. \Poll“i\ is the instrumental case of measure (by much).

rwp@Philippians:1:24 @{In the flesh} (\en tˆi sarki\). Songs:B D G, but Aleph A C do not have \en\. Unnecessary with \epimen“\, to abide by (common verb).

rwp@Philippians:1:25 @{And abide with you all} (\kai paramen“ pƒsin humin\). Common Pauline idiom to repeat the simple verb (\men“\) as a compound (\paramen“\, future active indicative), old verb, to remain beside followed by locative case. See same idiom in \chair“, sunchair“\ (Phillipians:2:17|).

rwp@Philippians:1:26 @{In Christ Jesus in me} (\en Christ“i Iˆsou en emoi\). "In Christ Jesus" as the basis for the glorying (\kauchˆma\), "in me" as the instance in point. {Through my presence} (\dia tˆs emˆs parousias\). The word so often used of the second coming of Christ, but here in its ordinary sense as in strkjv@2:12; strkjv@1Corinthians:16:17|.

rwp@Philippians:1:27 @{Let your manner of life} (\politeuesthe\). Old verb from \politˆs\, citizen, and that from \polis\, city, to be a citizen, to manage a state's affairs, to live as a citizen. Only twice in N.T., here and strkjv@Acts:23:1|. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word "conversation" which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, "Only do ye live as citizens." {Striving} (\sunathlountes\). Rather, "striving together" as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian faith to produce energetic individualities" (Rainy). "Striving in concert" (Lightfoot). {For the faith} (\tˆi pistei\). For the teaching of the gospel, objective sense of \pistis\ (faith).

rwp@Philippians:1:28 @{Affrighted} (\pturomenoi\). Present passive participle of \ptur“\, old verb, to frighten. The metaphor is of a timid or scared horse and from \ptoe“\ (\ptoa\, terror). "Not startled in anything." {By the adversaries} (\hupo t“n antikeimen“n\). These men who were lined up against (present middle participle of \antikeimai\) may have been Jews or Gentiles or both. See strkjv@2Thessalonians:2:4| for this late verb. Any preacher who attacks evil will have opposition. {Evident token} (\endeixis\). Old word for proof. See strkjv@2Corinthians:8:24; strkjv@Romans:3:25f|. "An Attic law term" (Kennedy) and only in Paul in N.T. {Perdition} (\ap“leias\). "Loss" in contrast with "salvation" (\s“tˆrias\). {And that} (\kai touto\). Idiomatic adverbial accusative. "It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd" (Lightfoot).

rwp@Philippians:1:29 @{In the behalf of Christ} (\to huper Christou\). Literally, "the in behalf of Christ." But Paul divides the idea and uses the article to again both with \pisteuein\ and with \paschein\. Suffering in behalf of Christ is one of God's gifts to us.

rwp@Philippians:1:30 @{Conflict} (\ag“na\). Athletic or gladiatorial contest as in strkjv@1Timothy:6:12; strkjv@2Timothy:4:7|. The Philippians saw Paul suffer (Acts:16:19-40; strkjv@1Thessalonians:2:2|) as now they have heard about it in Rome.

rwp@Philippians:2:1 @{If} (\ei\). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true. {Comfort} (\paraklˆsis\). Rather, "ground of appeal to you in Christ." See strkjv@1Corinthians:1:10; strkjv@Ephesians:4:1|. {Consolation} (\paramuthion\). Old word from \paramutheomai\, persuasive address, incentive. {Of love} (\agapˆs\). Objective genitive, "in love" (undefined as in strkjv@1Corinthians:13|). {Fellowship} (\koin“nia\). Partnership in the Holy Spirit "whose first fruit is love" (Galatians:5:22|). {Any tender mercies} (\tis splagchna\). Common use of this word for the nobler \viscera\ and so for the higher emotions. But \tis\ is masculine singular and \splagchna\ is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing \ei tis\ instead of \ei tina\.

rwp@Philippians:2:2 @{Fulfil} (\plˆr“sate\). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (\to auto phronˆte\, present active subjunctive, keep on thinking the same thing). {Being of one accord} (\sunpsuchoi\). Late word here for the first time, from \sun\ and \psuchˆ\, harmonious in soul, souls that beat together, in tune with Christ and with each other. {Of one mind} (\to hen phronountes\). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.

rwp@Philippians:2:3 @{Through vainglory} (\kata kenodoxian\). Late word, only here in N.T., from \kenodoxos\ (\kenos, doxa\, strkjv@Galatians:5:26|, only here in N.T.), empty pride. {In lowliness of mind} (\tˆi tapeinophrosunˆi\). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Co strkjv@2:18,23|. One of the words, like \tapeinos\ (Matthew:11:29|) and \tapeinophr“n\ (1Peter:3:8|, here alone in N.T.) that Christianity has ennobled and dignified (Acts:20:19|). {Better than himself} (\huperechontas heaut“n\). Present active participle of \huperech“\ in intransitive sense to excel or surpass with the ablative, "excelling themselves." See strkjv@Romans:12:10|.

rwp@Philippians:2:4 @{Looking} (\skopountes\). Present active participle of \skope“\ from \skopos\ (aim, goal). Not keeping an eye on the main chance for number one, but for the good of others.

rwp@Philippians:2:5 @{Have this mind in you} (\touto phroneite en humin\). "Keep on thinking this in you which was also in Christ Jesus" (\ho kai en Christ“i Iˆsou\). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.

rwp@Philippians:2:6 @{Being} (\huparch“n\). Rather, "existing," present active participle of \huparch“\. In the form of God (\en morphˆi theou\). \Morphˆ\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hˆgˆsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hˆgˆsato\, "the being equal with God" (associative instrumental case \the“i\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton eken“se\). First aorist active indicative of \keno“\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

rwp@Philippians:2:10 @{That in the name of Jesus every knee should bow} (\hina en t“i onomati Iˆsou pan gonu kampsˆi\). First aorist active subjunctive of \kampt“\, old verb, to bend, to bow, in purpose clause with \hina\. Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in strkjv@Romans:8:22; strkjv@Ephesians:1:20-22| and in particular strkjv@Revelation:5:13|. {Under the earth} (\katachthoni“n\). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.

rwp@Philippians:2:11 @{Should confess} (\exomologˆsˆtai\). First aorist middle subjunctive of \exomologeomai\ with \hina\ for purpose. {Lord} (\Kurios\). Peter (Acts:2:36|) claimed that God made Christ "Lord." See also strkjv@1Corinthians:8:6; strkjv@12:3; strkjv@Romans:10:9|. Kennedy laments that the term Lord has become one of the most lifeless in the Christian vocabulary, whereas it really declares the true character and dignity of Jesus Christ and "is the basis and the object of worship."

rwp@Philippians:2:12 @{Not as in my presence only} (\mˆ h“s en tˆi parousiƒi monon\). B and a few other MSS. omit \h“s\. The negative \mˆ\ goes with the imperative \katergazesthe\ (work out), not with \hupˆkousate\ (obeyed) which would call for \ouch\. {Much more} (\poll“i mallon\). They are not to render eye-service only when Paul is there, but much more when he is away. {Work out} (\katergazesthe\). Perfective use of \kata\ (down) in composition, work on to the finish. This exhortation assumes human free agency in the carrying on the work of one's salvation. {With fear and trembling} (\meta phobou kai tromou\). "Not slavish terror, but wholesome, serious caution" (Vincent). "A nervous and trembling anxiety to do right" (Lightfoot). Paul has no sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle and growth. He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes. Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both.

rwp@Philippians:2:13 @{Which worketh in you} (\ho energ“n en humin\). Articular present active participle of \energe“\ from \energos\ (\en, ergon\) one at work, common verb from Aristotle on, to be at work, to energize. God is the Energy and the Energizer of the universe. Modern scientists, like Eddington, Jeans, and Whitney, are not afraid to agree with Paul and to put God back of all activity in nature. {Both to will and to work} (\kai to thelein kai to energein\). "Both the willing and the working (the energizing)." God does it all, then. Yes, but he puts us to work also and our part is essential, as he has shown in verse 12|, though secondary to that of God. {For his good-pleasure} (\huper tˆs eudokias\). Songs:Whitney puts "the will of God" behind gravitation and all the laws of nature.

rwp@Philippians:2:14 @{Without murmurings} (\ch“ris goggusm“n\). See on strkjv@Acts:6:1| for this late onomatopoetic word from \gogguz“\, to mutter, to grumble. {Disputings} (\dialogism“n\). Or questionings as in strkjv@Luke:24:38|. The grumblings led to disputes.

rwp@Philippians:2:15 @{That ye may be} (\hina genˆsthe\). Rather, "that ye may become" (second aorist middle subjunctive of \ginomai\, to become). {Blameless} (\amemptoi\). Free from censure (\memphomai\, to blame). {Harmless} (\akeraioi\). Unmixed, unadulterated as in strkjv@Romans:16:19|. {Without blemish} (\am“ma\). Without spot, "unblemished in reputation and in reality" (Vincent). {In the midst of} (\meson\). Preposition with genitive. {Crooked} (\skolias\). Old word, curved as opposed to \orthos\, straight. See on ¯Acts:2:40|. {Perverse} (\diestrammenˆs\). Perfect passive participle of \diastreph“\, to distort, to twist, to turn to one side (\dia\, in two). Old word. See strkjv@Matthew:17:17; strkjv@Acts:13:10|.

rwp@Philippians:2:16 @{As lights in the world} (\h“s ph“stˆres en kosm“i\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \ph“s\ (light), but \ph“stˆres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech“\. Probably not connected with the preceding metaphor in \ph“stˆres\. The old meaning of the verb \epech“\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."

rwp@Philippians:2:17 @{And if I am offered} (\ei kai spendomai\). Though I am poured out as a libation. Old word. In N.T. only here and strkjv@2Timothy:4:6|. Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both \chair“\ and \sunchair“\ twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood.

rwp@Philippians:2:19 @{That I also may be of good comfort} (\hina kag“ eupsuch“\). Present subjunctive with \hina\ in purpose clause of the late and rare verb \eupsuche“\, from \eupsuchos\ (cheerful, of good spirit). In papyri and \eupsuchei\ (be of good cheer) common in sepulchral inscriptions. {When I know} (\gnous\). Second aorist active participle of \gin“sk“\.

rwp@Philippians:2:20 @{Likeminded} (\isopsuchon\). Old, but very rare adjective (\isos, psuchˆ\), like \isotimos\ in strkjv@2Peter:1:1|. Only here in N.T. Likeminded with Timothy, not with Paul. {Truly} (\gnˆsi“s\). "Genuinely." Old adverb, only here in N.T., from \gnˆsios\ (Phillipians:4:3|), legitimate birth, not spurious.

rwp@Philippians:2:21 @{They all} (\hoi pantes\). "The whole of them." Surely Luke was away from Rome at this juncture.

rwp@Philippians:2:22 @{The proof} (\tˆn dokimˆn\). "The test" as of metals (2Corinthians:2:9; strkjv@9:13|). Three times they had seen Timothy (Acts:16:13; strkjv@19:22; strkjv@20:3f.|). {With me} (\sun emoi\). Paul's delicacy of feeling made him use \sun\ rather than \emoi\ alone. Timothy did not serve Paul. {In furtherance of} (\eis\). See strkjv@Phillipians:1:5| for this use of \eis\.

rwp@Philippians:2:23 @{Songs:soon as I shall see} (\h“s an aphid“\). Indefinite temporal clause with \h“s an\ and the second aorist active subjunctive of \aphora“\. The oldest MSS. (Aleph A B D) have \aphid“\ (old aspirated form) rather than \apid“\. {How it will go with me} (\ta peri eme\). On the force of \apo\ with \hora“\ (look away) see strkjv@Hebrews:12:2|. "The things concerning me," the outcome of the trial. Cf. strkjv@1Corinthians:4:17,19|.

rwp@Philippians:2:24 @{In the Lord} (\en Kuri“i\). Not a perfunctory use of this phrase. Paul's whole life is centred in Christ (Galatians:2:20|).

rwp@Philippians:2:25 @{I counted it} (\hˆgˆsamˆn\). Epistolary aorist from the point of view of the readers. {Epaphroditus} (\Epaphroditon\). Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in strkjv@Colossians:1:7|. Note one article \ton\ (the) with the three epithets given in an ascending scale (Lightfoot), brother (\adelphon\, common sympathy), fellow-worker (\sunergon\, common work), fellow-soldier (\sunstrati“tˆn\, common danger as in strkjv@Philemon:1:2|). \Mou\ (my) and \hum“n\ (your) come together in sharp contrast. {Messenger} (\apostolon\). See strkjv@2Corinthians:8:23| for this use of \apostolos\ as messenger (missionary). {Minister} (\leitourgon\). See on ¯Romans:13:6; strkjv@15:16| for this ritualistic term.

rwp@Philippians:2:26 @{He longed after} (\epipoth“n ˆn\). Periphrastic imperfect of \epipothe“\ (Phillipians:1:8|), "he was yearning after." {You all} (\pantas humas\). Songs:again (1:5,7,8|). {Was sore troubled} (\adˆmon“n\). Periphrastic imperfect again (repeat \ˆn\) of the old word \adˆmone“\ either from an unused \adˆm“n\ (\a\ privative and \dˆmos\, away from home, homesick) or from \adˆm“n, adˆsai\ (discontent, bewilderment). The _Vocabulary_ of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already strkjv@Matthew:26:37; strkjv@Mark:14:33|. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" (\dioti ˆkousate hoti ˆsthenˆse\), "because ye heard that he fell sick" (ingressive aorist). {He was sick} (\ˆsthenˆse\). Ingressive aorist, "he did become sick." {Nigh unto death} (\paraplˆsion thanat“i\). Only example in N.T. of this compound adverbial preposition (from the adjective \paraplˆsios\) with the dative case.

rwp@Philippians:2:28 @{Ye may rejoice} (\charˆte\). Second aorist passive subjunctive with \hina\ in final clause of \chair“\, to rejoice. {That I may be the less sorrowful} (\kag“ alupoteros “\). Present subjunctive with \hina\ and comparative of old compound adjective \alupos\ (\a\ privative and \lupˆ\, more free from grief). Beautiful expression of Paul's feelings for the Philippians and for Epaphroditus.

rwp@Philippians:2:29 @{In honour} (\entimous\). Old compound adjective (\en, timˆ\), prized, precious (Luke:7:2; strkjv@14:8; strkjv@1Peter:2:4,6|). Predicate accusative. Noble plea in behalf of Christ's minister.

rwp@Philippians:2:30 @{Hazarding his life} (\paraboleusamenos tˆi psuchˆi\). First aorist middle participle of \paraboleu“\ (from the adjective \parabolos\), to place beside. The old Greek writers used \paraballomai\, to expose oneself to danger. But Deissmann (_Light from the Ancient East_, p. 88) cites an example of \paraboleusamenos\ from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word \parabolani\ (riskers) was applied to the Christians who risked their lives for the dying and the dead.

rwp@Philippians:3:1 @{Finally} (\to loipon\). Accusative of general reference, literally, "as for the rest." Songs:again in strkjv@4:8|. It (or just \loipon\) is a common phrase towards the close of Paul's Epistles (2Thessalonians:3:1; strkjv@2Corinthians:13:11|). In strkjv@Ephesians:6:10| we have \tou loipou\ (genitive case). But Paul uses the idiom elsewhere also as in strkjv@1Corinthians:7:29; strkjv@1Thessalonians:4:1| before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. {To write the same things} (\ta auta graphein\). Present active articular infinitive, "the going on writing the same things." What things? He has just used \chairete\ (go on rejoicing) again and he will repeat it in strkjv@4:4|. But in verse 2| he uses \blepete\ three times. At any rate Paul, as a true teacher, is not afraid of repetition. {Irksome} (\oknˆron\). Old adjective from \okne“\, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" (\asphales\) for you. Old adjective from \a\ privative and \sphall“\, to totter, to reel. See strkjv@Acts:21:34|.

rwp@Philippians:3:2 @{Beware} (\blepete\). Three times for urgency and with different epithet for the Judaizers each time. {The dogs} (\tous kunas\). The Jews so termed the Gentiles which Jesus uses in a playful mood (\kunariois\, little dogs) to the Syro-Phoenician woman (Matthew:15:26|). Paul here turns the phrase on the Judaizers themselves. {The evil workers} (\tous kakous ergatas\). He had already called the Judaizers "deceitful workers" (\ergatai dolioi\) in strkjv@2Corinthians:11:13|. {The concision} (\tˆn katatomˆn\). Late word for incision, mutilation (in contrast with \peritomˆ\, circumcision). In Symmachus and an inscription. The verb \katatemn“\ is used in the LXX only of mutilations (Leviticus:21:5; strkjv@1Kings:18:28|).

rwp@Philippians:3:3 @{For we} (\hˆmeis gar\). We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans:2:25-29; strkjv@Colossians:2:11; strkjv@Ephesians:2:11|). See strkjv@Galatians:5:12| for \apotemnein\ (to cut off) in sense of mutilation also. {By the Spirit of God} (\pneumati theou\). Instrumental case, though the dative case as the object of \latreu“\ makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God). {No} (\ouk\). Actual condition rather than \mˆ\ with the participle. {In the flesh} (\en sarki\). Technical term in Paul's controversy with the Judaizers (2Corinthians:11:18; Gal strkjv@6:13f.|). External privileges beyond mere flesh.

rwp@Philippians:3:4 @{Might have} (\ech“n\). Rather, "even though myself having." {Confidence} (\pepoithˆsin\). Late word, condemned by the Atticists, from \pepoitha\ (just used). See strkjv@2Corinthians:1:15; strkjv@3:4|.

rwp@Philippians:3:5 @{Thinketh to have confidence} (\dokei pepoithenai\). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like strkjv@Matthew:3:9| "think not to say" and strkjv@1Corinthians:11:16|, "thinks that he has ground of confidence in himself." {I yet more} (\eg“ mallon\). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses 5,6|. {Circumcised the eighth day} (\peritomˆi oktaˆmeros\). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like \tetartaios\ (John:11:39|). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke:2:21|). {Of the stock of Israel} (\ek genous Israˆl\). Of the original stock, not a proselyte. {Benjamin} (\Beniamin\). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Judges:5:14|). {A Hebrew of the Hebrews} (\Ebraios ex Ebrai“n\). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts:6:1|). Paul was from Tarsus and knew Greek as well as Aramaic (Acts:21:40; strkjv@22:2|) and Hebrew, but he had not become Hellenized. {A Pharisee} (\Pharisaios\). In distinction from the Sadducees (Galatians:1:14|) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts:23:6|). Cf. strkjv@2Corinthians:11:22|.

rwp@Philippians:3:6 @{As touching zeal} (\kata zˆlos\). Songs:the old MSS. treating \zˆlos\ as neuter, not masculine. He was a zealot against Christianity, "persecuting the church" (\di“k“n tˆn ekklˆsian\). He was the ringleader in the persecution from the death of Stephen till his own conversion (Acts:8:1-9:9|). {Found blameless} (\genomenos amemptos\). "Having become blameless" (Galatians:1:14|). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

rwp@Philippians:3:7 @{Were gain to me} (\en moi kerdˆ\). "Were gains (plural, see on ¯1:21|) to me (ethical dative)." Paul had natural pride in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin. {Have I counted} (\hˆgˆmai\). Perfect middle indicative, state of completion and still true. {Loss} (\zˆmian\). Old word for damage, loss. In N.T. only in Phil. and strkjv@Acts:27:10,21|. Debit side of the ledger, not credit.

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hˆgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech“\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \sk“r\ (dung) or from \es kunas ball“\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerdˆs“\). First aorist active subjunctive of \kerda“\, Ionic form for \kerdain“\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Philippians:3:9 @{Be found in him} (\heureth“ en aut“i\). First aorist (effective) passive subjunctive with \hina\ of \heurisk“\. At death (2Corinthians:5:3|) or when Christ comes. Cf. strkjv@2:8; strkjv@Galatians:2:17|. {Through faith in Christ} (\dia piste“s Christou\). The objective genitive \Christou\, not subjective, as in strkjv@Galatians:2:16,20; strkjv@Romans:3:22|. Explained further by \epi tˆi pistei\ (on the basis of faith) as in strkjv@Acts:3:16|.

rwp@Philippians:3:10 @{That I may know him} (\tou gn“nai auton\). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of \gin“sk“\, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience. {The power of his resurrection} (\tˆn dunamin tˆs anastase“s autou\). Power (Lightfoot) in the sense of assurance to believers in immortality (1Corinthians:15:14f.; strkjv@Romans:8:11|), in the triumph over sin (Romans:4:24f.|), in the dignity of the body (1Corinthians:6:13ff.; strkjv@Phillipians:3:21|), in stimulating the moral and spiritual life (Galatians:2:20; strkjv@Romans:6:4f.; strkjv@Colossians:2:12; strkjv@Ephesians:2:5|). See Westcott's _The Gospel of the Resurrection_, ii, 31. {The fellowship of his sufferings} (\tˆn koin“nian t“n pathˆmat“n autou\). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co strkjv@1:24|). {Becoming conformed to his death} (\summorphizomenos t“i thanat“i autou\). Present passive participle of \summorphiz“\, late verb from \summorphos\, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses _configuro_. See strkjv@Romans:6:4| for \sumphutoi\ in like sense and strkjv@2Corinthians:4:10|. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).

rwp@Philippians:3:11 @{If by any means I may attain} (\ei p“s katantˆs“\). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For \ei p“s\, see strkjv@Romans:1:10; strkjv@11:14| where \parazˆl“s“\ can be either future indicative or aorist subjunctive like \katantˆs“\ here (see subjunctive \katalab“\ in verse 12|), late compound verb \katanta“\. {Resurrection} (\exanastasin\). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double \ex\ (\ten exanastasin tˆn ek nekr“n\). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

rwp@Philippians:3:12 @{Not that} (\ouch hoti\). To guard against a misunderstanding as in strkjv@John:6:26; strkjv@12:6; strkjv@2Corinthians:1:24; strkjv@Phillipians:4:11,17|. {I have already obtained} (\ˆdˆ elabon\). Rather, "I did already obtain," constative second aorist active indicative of \lamban“\, summing up all his previous experiences as a single event. {Or am already made perfect} (\ˆ ˆdˆ tetelei“mai\). Perfect passive indicative (state of completion) of \teleio“\, old verb from \teleios\ and that from \telos\ (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. {But I press on} (\di“k“ de\). He is not discouraged, but encouraged. He keeps up the chase (real idea in \di“k“\, as in strkjv@1Corinthians:14:1; strkjv@Romans:9:30; strkjv@1Timothy:6:11|). {If so be that} (\ei kai\). "I follow after." The condition (third class, \ei--katalab“\, second aorist active subjunctive of \katalamban“\) is really a sort of purpose clause or aim. There are plenty of examples in the _Koin‚_ of the use of \ei\ and the subjunctive as here (Robertson, _Grammar_, p. 1017), "if I also may lay hold of that for which (\eph' h“i\, purpose expressed by \epi\) I was laid hold of (\katelˆmphthˆn\, first aorist passive of the same verb \katalamban“\) by Christ Jesus." His conversion was the beginning, not the end of the chase.

rwp@Philippians:3:13 @{Not yet} (\oup“\). But some MSS. read \ou\ (not). {To have apprehended} (\kateilˆphenai\). Perfect active infinitive of same verb \katalamban“\ (perfective use of \kata\, to grasp completely). Surely denial enough. {But one thing} (\hen de\). No verb in the Greek. We can supply \poi“\ (I do) or \di“k“\ (I keep on in the chase), but no verb is really needed. "When all is said, the greatest art is to limit and isolate oneself" (Goethe), concentration. {Forgetting the things which are behind} (\ta men opis“ epilanthanomenos\). Common verb, usually with the genitive, but the accusative in the _Koin‚_ is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it). {Stretching forward} (\epekteinomenos\). Present direct middle participle of the old double compound \epektein“\ (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

rwp@Philippians:3:14 @{Toward the goal} (\kata skopon\). "Down upon the goal," who is Jesus himself to whom we must continually look as we run (Hebrews:12:2|). The word means a watchman, then the goal or mark. Only here in N.T. {Unto the prize} (\eis to brabeion\). Late word (Menander and inscriptions) from \brabeus\ (umpire who awards the prize). In N.T. only here and strkjv@1Corinthians:9:24|. {Of the high calling} (\tˆs an“ klˆse“s\). Literally, "of the upward calling." The goal continually moves forward as we press on, but yet never out of sight.

rwp@Philippians:3:15 @{As many as be perfect} (\hosoi teleioi\). Here the term \teleioi\ means relative perfection, not the absolute perfection so pointedly denied in verse 12|. Paul here includes himself in the group of spiritual adults (see He strkjv@5:13|). {Let us be thus minded} (\touto phron“men\). Present active volitive subjunctive of \phrone“\. "Let us keep on thinking this," viz. that we have not yet attained absolute perfection. {If ye are otherwise minded} (\ei ti heter“s phroneite\). Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect. {Shall God reveal unto you} (\ho theos humin apokalupsei\). He turns such cases over to God. What else can he do with them? {Whereunto we have already come} (\eis ho ephthasamen\). First aorist active indicative of \phthan“\, originally to come before as in strkjv@1Thessalonians:4:15|, but usually in the _Koin‚_ simply to arrive, attain to, as here.

rwp@Philippians:3:16 @{By that same rule let us walk} (\t“i aut“i stoichein\) Aleph A B do not have \kanoni\ (rule). Besides \stoichein\ is the absolute present active infinitive which sometimes occurs instead of the principal verb as in strkjv@Romans:12:15|. Paul means simply this that, having come thus far, the thing to do is to go "in the same path" (\t“i aut“i\) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

rwp@Philippians:3:17 @{Imitators together of me} (\sunmimˆtai mou\). Found only here so far, though Plato uses \summimeisthai\. "Vie with each other in imitating me" (Lightfoot). {Mark} (\skopeite\). Old verb from \skopos\ (verse 14|). "Keep your eyes on me as goal." Mark and follow, not avoid as in strkjv@Romans:16:17|. {An ensample} (\tupon\). Originally the impression left by a stroke (John:20:25|), then a pattern (mould) as here (cf. strkjv@1Thessalonians:1:7; strkjv@1Corinthians:10:6,11; strkjv@Romans:5:14; strkjv@6:17|).

rwp@Philippians:3:18 @{I told you often} (\pollakis elegon\). Imperfect active, repetition in Paul s warnings to them. {Even weeping} (\kai klai“n\). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. strkjv@2Corinthians:2:4|). {The enemies of the cross of Christ} (\tous echthrous tou staurou tou Christou\). Either the Judaizers who denied the value of the cross of Christ (Galatians:5:11; strkjv@6:12,14|) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1John:2:4|).

rwp@Philippians:3:19 @{Whose god is the belly} (\hou to theos hˆ koilia\). The comic poet Eupolis uses the rare word \Koiliodaim“n\ for one who makes a god of his belly and Seneca speaks of one who _abdomini servit_. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame. {Who mind earthly things} (\hoi ta epigeia phronountes\). Anacoluthon. The nominative does not refer to \polloi\ at the beginning, but with the accusative \tous echthrous\ in between. See strkjv@Mark:12:40|.

rwp@Philippians:3:20 @{Our citizenship} (\hˆm“n to politeuma\). Old word from \piliteu“\ (Phillipians:1:27|), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John:18:36|). Milligan (_Vocabulary_) doubts if commentators are entitled to translate it here: "We are a colony of heaven," because such a translation reverses the relation between the colony and the mother city. But certainly here Paul's heart is in heaven. {We wait for} (\apekdechometha\). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul's eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

rwp@Philippians:3:21 @{Shall fashion anew} (\metaschˆmatisei\). Future active indicative of \metaschˆmatiz“\ for which see strkjv@1Corinthians:4:6; strkjv@2Corinthians:11:13ff|. {Conformed to} (\summorphon\). For which (\sun, morphˆ\) see strkjv@Romans:8:29|, only N.T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ's glory (1Corinthians:15:54f.|). {According to the working} (\kata tˆn energeian\). "According to the energy." If any one doubts the power of Christ to do this transformation, Paul replies that he has power "even to subject all things unto himself."

rwp@Philippians:4:1 @{Longed for} (\epipothˆtoi\). Late and rare verbal adjective (here alone in N.T.) from \epipothe“\. {Songs:stand fast} (\houto stˆkete\). Present active imperative of \stˆk“\ (late present from perfect \hestˆka\ from \histˆmi\). See strkjv@1:27|. They were tempted to defection. Standing firm is difficult when a panic starts.

rwp@Philippians:4:2 @{Euodia} (\Euodian\). This name means literally "prosperous journey" (\eu, hodos\). It occurs in the inscriptions. {Syntyche} (\Suntuchˆn\). From \suntugchan“\, to meet with and so "pleasant acquaintance" or "good-luck." Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women" (Kennedy).

rwp@Philippians:4:3 @{True yokefellow} (\gnˆsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnˆsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban“\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunˆthlˆsan moi\). First aorist active indicative of \sunathle“\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klˆmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibl“i z“ˆs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.

rwp@Philippians:4:4 @{Again I will say} (\palin er“\). Future active indicative of defective verb \eipon\. {Rejoice} (\chairete\). Present active imperative as in strkjv@3:1|, repeated for emphasis in spite of discouragements. Not in the sense of "Farewell" here.

rwp@Philippians:4:5 @{Your forbearance} (\to epieikes hum“n\). "Your gentleness," "your sweet reasonableness" (Matthew Arnold), "your moderation." Old adjective (\epi, eikos\) as in strkjv@James:3:17; strkjv@1Timothy:3:3|. Article and neuter singular here= \hˆ epieikeia\ (Acts:24:4; strkjv@2Corinthians:10:1|) like to \chrˆston\ in strkjv@Romans:2:4|. {The Lord is at hand} (\ho kurios eggus\). "The Apostle's watchword" (Lightfoot), as in strkjv@1Corinthians:16:22| (\Maran atha\, Aramaic equivalent, Our Lord cometh). Unless, indeed, \eggus\ here means near in space instead of {nigh} in time.

rwp@Philippians:4:6 @{In nothing be anxious} (\mˆden merimnƒte\). Present imperative in prohibition, "stop being anxious." See \mˆ merimnƒte\ in strkjv@Matthew:6:31|. {With thanksgiving} (\meta eucharistias\). In all the forms of prayer here named thanksgiving should appear.

rwp@Philippians:4:7 @{The peace of God} (\hˆ eirˆnˆ tou theou\). See in strkjv@2Thessalonians:3:16| "the Lord of peace" (\ho Kurios tˆs eirˆnˆs\) and verse 9| for "the God of peace" (\ho theos tˆs eirˆnˆs\). {Shall guard} (\phrourˆsei\). "Shall garrison," future active indicative of \phroure“\, old verb from \phrouros\ (\pro-horos, proora“\, to see before, to look out). See strkjv@Acts:9:24; strkjv@2Corinthians:11:32|. God's peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing.

rwp@Philippians:4:8 @{Finally} (\to loipon\). See on ¯3:1|. {Whatsoever} (\hosa\). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). {Honourable} (\semna\). Old word from \seb“\, to worship, revere. Songs:revered, venerated (1Timothy:3:8|). {Pure} (\hagna\). Old word for all sorts of purity. There are clean things, thoughts, words, deeds. {Lovely} (\prosphilˆ\). Old word, here only in N.T., from \pros\ and \phile“\, pleasing, winsome. {Of good report} (\euphˆma\. Old word, only here in N.T., from \eu\ and \phˆmˆ\, fair-speaking, attractive. {If there be any} (\ei tis\). Paul changes the construction from \hosa\ (whatsoever) to a condition of the first class, as in strkjv@2:1|, with two substantives. {Virtue} (\aretˆ\). Old word, possibly from \aresk“\, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phillipians:4:8; strkjv@1Peter:2:9; strkjv@2Peter:1:3,5|). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (Isaiah:42:12; strkjv@43:21|) of God's splendour and might (Deissmann, _Bible Studies_, p. 95) in connection with "praise" (\epainos\) as here or even meaning praise. {Think on these things} (\tauta logizesthe\). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

rwp@Philippians:4:9 @{In me} (\en emoi\). Paul dares to point to his life in Philippi as an illustration of this high thinking. The preacher is the interpreter of the spiritual life and should be an example of it. {These things do} (\tauta prassete\). Practise as a habit (\prass“\, not \poie“\).

rwp@Philippians:4:10 @{I rejoice} (\echarˆn\). Second aorist passive indicative of \chair“\, a timeless aorist. I did rejoice, I do rejoice. {Greatly} (\megal“s\). Old adverb, only here in N.T., from \megas\ (great). {Now at length} (\ˆdˆ pote\). In N.T. only here and strkjv@Romans:1:10|. \Pote\ is indefinite past (interval), \ˆdˆ\ immediate present. {Ye have revived} (\anethalete\). Second aorist active indicative of old poetic word (Homer), \anathall“\, to sprout again, to shoot up, to blossom again. Songs:in the LXX five times, though rare and literary word. {Your thought for me} (\to huper emou phronein\). Accusative case of the articular present active infinitive the object of \anethalete\ used transitively. "You caused your thinking of me to bloom afresh." {Wherein} (\eph' h“i\). "In which," "upon which" (locative case). A loose reference to Paul's interests as involved in their thinking of him. {Ye did indeed take thought} (\kai ephroneite\). Imperfect active, "ye were also (or had been also) thinking." {Ye lacked opportunity} (\ˆkaireisthe\). Imperfect middle of \akaireomai\, late and rare word, here only in N.T., from \akairos\ (\a\ privative, \kairos\), not to have a chance, the opposite of \eukaire“\ (Mark:6:31|).

rwp@Philippians:4:11 @{In respect of want} (\kath' husterˆsin\). Late and rare word from \hustere“\, to be behind or too late, only here and strkjv@Mark:12:44| in N.T. {I have learned} (\emathon\). Simply, "I did learn" (constative second aorist active indicative of \manthan“\, to learn, looking at his long experience as a unit. {In whatsoever state I am} (\en hois eimi\). "In what things (circumstances) I am." {To be content} (\autarkˆs einai\). Predicate nominative with the infinitive of the old adjective \autarkˆs\ (from \autos\ and \arke“\, to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though \autarkeia\ occurs in strkjv@2Corinthians:9:8; strkjv@1Timothy:6:6|. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: "He that is content with least, for \autarkeia\ is nature's wealth."

rwp@Philippians:4:12 @{I know how} (\oida\). Followed by the infinitive \oida\ has this sense. Songs:here twice, with \tapeinousthai\, to be humbled, from \tapeinos\, and with \perisseuein\, to overflow. {Have I learned the secret} (\memuˆmai\). Perfect passive indicative of \mue“\, old and common word from \mu“\, to close (Latin _mutus_), and so to initiate with secret rites, here only in N.T. The common word \mustˆrion\ (mystery) is from \mustˆs\ (one initiated) and this from \mue“\, to initiate, to instruct in secrets. Paul draws this metaphor from the initiatory rites of the pagan mystery-religions. {To be filled} (\chortazesthai\). Old verb from \chortos\ (grass, hay) and so to fatten like an animal. {To be hungry} (\peinƒin\). Old verb from \peina\ (hunger) and kin to \penˆs\, poor man who has to work for his living (\penomai\).

rwp@Philippians:4:13 @{I can do all things} (\panta ischu“\). Old verb to have strength (\ischus\). {In him that strengtheneth me} (\en t“i endunamounti me\). Late and rare verb (in LXX) from adjective \endunamos\ (\en, dunamis\). Causative verb to empower, to pour power into one. See same phrase in strkjv@1Timothy:1:12| \t“i endunam“santi me\ (aorist tense here). Paul has such strength so long as Jesus keeps on putting power (\dunamis\) into him.

rwp@Philippians:4:14 @{That ye had fellowship} (\sunkoin“nˆsantes\). First aorist active participle (simultaneous action with the principal verb \kal“s epoiˆsate\). "Ye did well contributing for my affliction."

rwp@Philippians:4:15 @{In the beginning of the gospel} (\en archˆi tou euaggeliou\). After he had wrought in Philippi (2Thessalonians:2:13|). {Had fellowship} (\ekoin“nˆsen\). "Had partnership" (first aorist active indicative). {In the matter} (\eis logon\). "As to an account." No other church opened an account with Paul. {Of giving and receiving} (\dose“s kai lˆmpse“s\). Credit and debit. A mercantile metaphor repeated in verse 17| by \eis logon hum“n\ (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Corinthians:11:8f.|). {But ye only} (\ei mˆ humeis monoi\). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Acts:13:1-3|).

rwp@Philippians:4:16 @{Once and again} (\kai hapax kai dis\). "Both once and twice" they did it "even in Thessalonica" and so before Paul went to Corinth." See the same Greek idiom in strkjv@1Thessalonians:2:18|.

rwp@Philippians:4:17 @{I seek for} (\epizˆt“\). Old verb, in N.T. only here and strkjv@Romans:11:7| (linear present, I am seeking for). Lightfoot calls it "the Apostle's nervous anxiety to clear himself" of wanting more gifts. Why not say his delicate courtesy?

rwp@Philippians:4:18 @{I have all things} (\apech“ panta\). As a receipt in full in appreciation of their kindness. \Apech“\ is common in the papyri and the ostraca for "receipt in full" (Deissmann, _Bible Studies_, p. 110). See strkjv@Matthew:6:2,5,16|. {I am filled} (\peplˆr“mai\). Perfect passive indicative of \plˆro“\. "Classical Greek would hardly use the word in this personal sense" (Kennedy). {An odour of a sweet smell} (\osmˆn eu“dias\). \Osmˆ\, old word from \oz“\, to smell. \Eu“dia\, old word from \eu\ and \oz“\. In strkjv@Ephesians:5:2| both words come together as here and in strkjv@2Corinthians:2:15| we have \eu“dia\ (only other N.T. example) and in verse strkjv@2Corinthians:2:16| \osmˆ\ twice. \Eu“dias\ here is genitive of quality. {Sacrifice} (\thusian\). Not the act, but the offering as in strkjv@Romans:12:1|. {Well-pleasing} (\euareston\). As in strkjv@Romans:12:1|.

rwp@Philippians:4:19 @{According to his riches in glory} (\kata to ploutos autou en doxˆi\). God has an abundant treasure in glory and will repay the Philippians for what they have done for Paul. The spiritual reward is what spurs men into the ministry and holds them to it.

rwp@Philippians:4:20 @{The glory} (\hˆ doxa\). "The doxology flows out of the joy of the whole epistle" (Bengel).

rwp@Philippians:4:21 @{They that are of Caesar's household} (\hoi ek tˆs Kaisaros oikias\). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still.

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rwp@Info_Romans @ THE TIME AND PLACE The place is settled if we accept strkjv@Romans:16:1|. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: "I am now going to Jerusalem ministering to the saints" (Romans:15:25|). In strkjv@Acts:20:3| we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in strkjv@Acts:20:3-21:17|. It was in the spring between passover at Philippi (Acts:20:6|) and pentecost in Jerusalem (20:16; strkjv@21:17|). The precise year is not quite so certain, but we may suggest A.D. 57 or 58 with reasonable confidence.

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