NT-EPISTLES.filter - rwp pious:

rwp@1Corinthians:3:18 @{Let no man deceive himself} (\Mdeis heauton exapat\). A warning that implied that some of them were guilty of doing it (\m\ and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth. {Thinketh that he is wise} (\dokei sophos einai\). Condition of first class and assumed to be true. Predicate nominative \sophos\ with the infinitive to agree with subject of \dokei\ (Robertson, _Grammar_, p. 1038). Paul claimed to be "wise" himself in verse 10| and he desires that the claimant to wisdom may become wise (\hina gentai sophos\, purpose clause with \hina\ and subjunctive) by becoming a fool (\mros genesth\, second aorist middle imperative of \ginomai\) as this age looks at him. This false wisdom of the world (1:18-20,23; strkjv@2:14|), this self-conceit, has led to strife and wrangling. Cut it out.

rwp@1Corinthians:11:27 @{Unworthily} (\anaxis\). Old adverb, only here in N.T., not genuine in verse 29|. Paul defines his meaning in verse 29f|. He does not say or imply that we ourselves must be "worthy" (\axioi\) to partake of the Lord's Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. {Shall be guilty} (\enochos estai\). Shall be held guilty as in strkjv@Matthew:5:21f.| which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. strkjv@Hebrews:6:6; strkjv@10:29|).

rwp@1John:2:4 @{I know him} (\Egnka auton\). Perfect active indicative with recitative \hoti\ like quotation marks just before it. This is one of the pious platitudes, cheap claptrap of the Gnostics, who would bob up in meetings with such explosions. John punctures such bubbles with the sharp addition "and keepeth not" (\ho m trn\, present active linear participle). "The one who keeps on saying: 'I have come to know him,' and keeps on not keeping his commandments is a liar" (\pseusts\, just like Satan, strkjv@John:8:44| and like strkjv@1John:1:8,10|), followed by the negative statement as in strkjv@1:8,10|. There is a whip-cracker effect in John's words.

rwp@1Peter:3:1 @{In like manner} (\homois\). Adverb closely connected with \hupotassomenoi\, for which see strkjv@2:18|. {Ye wives} (\gunaikes\). Without article. About wives see also strkjv@Colossians:3:18; strkjv@Ephesians:5:22; strkjv@Titus:2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\ occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article \tois\. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!) {Even if any obey not the word} (\kai ei tines apeithousin ti logi\). Condition of first class and dative case of \logos\ (1:23,25; strkjv@2:8|), that is, remain heathen. {That they be gained} (\hina kerdthsontai\). Purpose clause with \hina\ and first future passive indicative of \kerdain\, old verb, to gain (from \kerdos\, gain, interest) as in strkjv@Matthew:18:15|. See the future with \hina\ also in strkjv@Luke:20:10; strkjv@Revelation:3:9|. {Without the word} (\aneu logou\). Probably here "word from their wives" (Hart), the other sense of \logos\ (talk, not technical "word of God"). {By the behaviour of their wives} (\dia ts tn gunaikn anastrophs\). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.

rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.

rwp@1Timothy:5:4 @{Grandchildren} (\ekgona\). Old word from \ekginomai\, here only in N.T. {Let them learn} (\manthanetsan\). The children and grandchildren of a widow. Present active imperative third person plural of \manthan\. "Let them keep on learning." {First} (\prton\). Adverb, first before anything else. No "corban" business here. No acts of "piety" toward God will make up for impiety towards parents. {To shew piety} (\eusebein\). Present active infinitive with \manthanetsan\ and old verb, in N.T. only here and strkjv@Acts:17:23|. From \eusebs\ (\eu, sebomai\), pious, dutiful. {Their own family} (\ton idion oikon\). "Their own household." Filial piety is primary unless parents interfere with duty to Christ (Luke:14:26|). {To requite} (\amoibas apodidonai\). Present active infinitive of \apodidmi\, to give back, old and common verb (Romans:2:6|), to keep on giving back. \Amoibas\ (from \ameibomai\, to requite like for like) is old and common word, but here only in N.T. {Their parents} (\tois progonois\). Dative case of old and common word \progonos\ (from \proginomai\, to come before), "ancestor." In N.T. only here and strkjv@2Timothy:1:3|. See strkjv@2:3| for "acceptable" (\apodekton\).

rwp@Info_1Thessalonians @ SECOND THESSALONIANS FROM CORINTH A.D. 50 OR 51 BY WAY OF INTRODUCTION It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul's authority and even defiance. Songs:Paul repeats his "command" for discipline (2Thessalonians:3:6|) as he had done when with them (3:10|). He makes this Epistle a test of obedience (3:14|) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church (2:1f.|), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (3:17|). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\m taches saleuthnai humas\). First aorist passive infinitive of \saleu\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \m\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mde throeisthai\). Old verb \throe\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthnai\)" (Milligan). {Either by spirit} (\mte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mde\ Paul divides into three sources by \mte, mte, mte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mte di' epistols hs di' hmn\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\hs hoti enestken h hmera tou kuriou\). Perfect active indicative of \enistmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enestta\, the things present, and \ta mellonta\, the things future (to come). The use of \hs hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

rwp@2Thessalonians:3:11 @{For we hear} (\akouomen gar\). Fresh news from Thessalonica evidently. For the present tense compare strkjv@1Corinthians:11:18|. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, _Grammar_, pp. 1040-2). Three picturesque present participles, the first a general description, \peripatountas atakts\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mden ergazomenous alla periergazomenous\). Literally, {doing nothing but doing around}. Ellicott suggests, {doing no business but being busy bodies}. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts:17:5|)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.

rwp@2Timothy:1:3 @{I thank} (\charin ech\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharistn\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\hi latreu apo progonn\). The relative \hi\ is the dative case with \latreu\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progonn\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en kathari suneidsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipts\ is more frequent (in the papyri, literary _Koin_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipts\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).

rwp@Acts:7:26 @{The day following} (\ti epiousi hmeri\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epin -ousa, -on\). Common phrase in old Greek both with \hmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\phth\). First aorist passive indicative of \hora\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunllassen autous eis eirnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass\. {Do ye wrong one to another} (\adikeite alllous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

rwp@Acts:12:23 @{Smote him} (\epataxen auton\). Effective aorist active indicative of \patass\, old verb, used already in verse 7| of gentle smiting of the angel of the Lord, here of a severe stroke of affliction. Like Nebuchadnezzar (Daniel:4:30|) pride went before a fall. He was struck down in the very zenith of his glory. {Because} (\anth' hn\). \Anti\ with the genitive of the relative pronoun, "in return for which things." He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew. {He was eaten of worms} (\genomenos sklkobrtos\). Ingressive aorist middle participle, "becoming worm-eaten." The compound verbal adjective (\sklx\, worm, \brtos\, eaten, from \bibrsk\) is a late word (II Macc. strkjv@9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word \sklx\ was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus (_Ant_. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him. {Gave up the ghost} (\exepsuxen\). Effective aorist active of \ekpsuch\, to breathe out, late verb, medical term in Hippocrates, in the N.T. only in strkjv@Acts:5:5,10; strkjv@12:23|. Herod was carried out of the theatre a dying man and lingered only five days.

rwp@Acts:16:11 @{Setting sail} (\anachthentes\). Same word in strkjv@13:13| which see. {We made a straight course} (\euthudromsamen\). 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 Samothrikn\). A small island in the Aegean about halfway between Troas and Neapolis. {The day following} (\ti epiousi\). Locative case of time with \hmeri\ (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:17:22 @{Stood in the midst of the Areopagus} (\statheis en mesi tou Areiou Pagou\). First aorist passive of \histmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\hs deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaimn\ is a neutral word (from \deid\, to fear, and \daimn\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).

rwp@Acts:23:11 @{The night following} (\ti epiousi nukti\). Locative case, on the next (following) night. {The Lord} (\ho kurios\). Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter's release (12:5|), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (21:18|). In every crisis Jesus appears to him (cf. strkjv@Acts:18:9|). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (22:18|). Then he was told to leave Jerusalem. Now he is to have "cheer" or "courage" (\tharsei\). Jesus used this very word to others (Matthew:9:2,22; strkjv@Mark:10:49|). It is a brave word. {Thou hast testified} (\diemartur\). First aorist middle indicative second person singular of \diamarturomai\, strong word (see on ¯22:18|). {Must thou} (\se dei\). That is the needed word and on this Paul leans. His hopes (19:21|) of going to Rome will not be in vain. He can bide Christ's time now. And Jesus has approved his witness in Jerusalem.

rwp@Hebrews:6:7 @{Which hath drunk} (\h piousa\). Articular second aorist active participle of \pin\, to drink. {Herbs} (\botann\). Old word from \bosk\, to feed, green plant, only here in N.T. Cf. our botany. {Meet} (\eutheton\). Old compound verbal (\eu, tithmi\) well-placed, fit (Luke:9:62|). {It is tilled} (\gergeitai\). Present passive indicative of \gerge\, old and rare verb from \gergos\ (tiller of the soil, \g, ergon\, strkjv@2Timothy:2:6|), here only in the N.T. {Receives} (\metalambanei\). Present active indicative of \metalamban\, old verb to share in, with genitive (\eulogias\) as here (Acts:2:46|) or with accusative (Acts:24:25|).

rwp@Hebrews:7:26 @{Became us} (\hmin eprepen\). Imperfect active indicative of \prep\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kechrismenos apo tn hamartln\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsloteros tn ourann genomenos\). "Having become higher than the heavens." Ablative case (\ourann\) after the comparative adjective (\hupsloteros\).

rwp@James:5:12 @{Above all things} (\pro pantn\). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew:5:34-37|). It is not out of place here. See the same phrase in strkjv@1Peter:4:8|. Robinson (_Ephesians_, p. 279) cites like examples from the papyri at the close of letters. Here it means "But especially" (Ropes). {Swear not} (\m omnuete\). Prohibition of the habit (or to quit doing it if guilty) with \m\ and the present active imperative of \omnu\. The various oaths (profanity) forbidden (\mte\, thrice) are in the accusative case after \omnuete\, according to rule (\ouranon, gn, horkon\). The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus. {Let be} (\t\). Imperative active third singular of \eimi\, late form (1Corinthians:16:22|) for \est\. "Your yea be yea" (and no more). A different form from that in strkjv@Matthew:5:37|. {That ye fall not under judgment} (\hina m hupo krisin peste\). Negative purpose with \hina m\ and the second aorist active subjunctive of \pipt\, to fall. See \hina m krithte\ in verse 9|. \Krisis\ (from \krin\) is the act of judging rather than the judgment rendered (\krima\ strkjv@James:3:1|).

rwp@John:7:49 @{This multitude} (\ho ochlos houtos\). The Pharisees had a scorn for the _amhaaretz_ or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the \ochlos\ (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (7:12,28f.|). {Which knoweth not the law} (\ho m ginoskn\). Present active articular participle of \ginsk\ with \m\ usual negative of the participle in the _Koin_. "No brutish man is sin-fearing, nor is one of the people of the earth pious" (_Aboth_, II. 6). See the amazement of the Sanhedrin at Peter and John in strkjv@Acts:4:13| as "unlettered and private men" (\agrammatoi kai iditai\). No wonder the common people (\ochlos\) heard Jesus gladly (Mark:12:37|). The rabbis scouted and scorned them. {Are accursed} (\eparatoi eisin\). Construction according to sense (plural verb and adjective with collective singular \ochlos\). \Eparatoi\ is old verbal adjective from \eparaomai\, to call down curses upon, here only in the N.T.

rwp@John:10:26 @{Because ye are not of my sheep} (\hoti ek tn probatn mou\). This had been the point in the allegory of the Good Shepherd. In fact, they were the children of the devil in spirit and conduct (8:43|), pious ecclesiastics though they seemed, veritable wolves in sheep's clothing (Matthew:7:15|).

rwp@John:18:30 @{If this man were not an evil-doer} (\ei m n houtos kakon poin\). Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis (\an\ and aorist indicative, first aorist plural with \k\). This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke:23:2|) as indeed John implies (18:31,33|). Some MSS. here read \kakopoios\ (malefactor) as in strkjv@1Peter:2:12,14|, with which compare Luke's \kakourgos\ (23:32f.|; so also strkjv@2Timothy:2:9|), both meaning evil-doer. Here the periphrastic present participle \poin\ with \kakon\ emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).

rwp@Jude:1:15 @{To execute judgment} (\poisai krisin\). "To do justice." {To convict} (\elegxai\). First aorist (effective) active infinitive like \poisai\ before it. {Ungodly} (\asebeis\). See verse 4| and end of this verse. {Of ungodliness} (\asebeias\). Old word as in strkjv@Romans:1:18|, plural in strkjv@Jude:1:18| as in strkjv@Romans:11:26|. {Which} (\hn\). Genitive by attraction from \ha\ (cognate accusative with \sebsan\, old verb, to act impiously, here alone in N.T. save some MSS. in strkjv@2Peter:2:6|) to agree with the antecedent \ergn\ (deeds). {Hard things} (\sklrn\). Harsh, rough things as in strkjv@John:6:60|. {Which} (\hn\). Genitive by attraction from \ha\ (object of \elalsan\, first aorist active indicative of \lale\) to the case of the antecedent \sklrn\. Four times in this verse as a sort of refrain \asebeis\ (twice), \asebeias, sebsan\.

rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heautn nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelthn diaggelle tn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.

rwp@Luke:14:15 @{Blessed} (\makarios\). Happy, same word in the Beatitudes of Jesus (Matthew:5:3ff.|). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luke:22:29|). {Shall eat} (\phagetai\). Future middle from \esthi\, defective verb, from stem of the aorist (\ephagon\) like \edomai\ of the old Greek.

rwp@Luke:14:16 @{Made} (\epoiei\). Imperfect active, was on the point of making (inchoative). {Great supper} (\deipnon\). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luke:14:15-24|) has many points of likeness to the parable of the wedding garment (Matthew:22:1-14|) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (\kai ekalesen pollous\). Aorist active, a distinct and definite act following the imperfect \epoiei\.

rwp@Luke:16:15 @{That justify yourselves} (\hoi dikaiountes heautous\). They were past-masters at that and were doing it now by upturned noses. {An abomination in the sight of God} (\bdelugma enpion tou theou\). See on ¯Matthew:24:15; strkjv@Mark:13:14| for this LXX word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders.

rwp@Luke:20:16 @{God forbid} (\m genoito\). Optative of wish about the future with \m\. Literally, {may it not happen}. No word "God" in the Greek. This was the pious protest of the defeated members of the Sanhedrin who began to see the turn of the parable against themselves.

rwp@Luke:23:43 @{Today shalt thou be with me in Paradise} (\Smeron met' emou esi en ti paradeisi\). However crude may have been the robber's Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2Corinthians:12:4; strkjv@Revelation:2:7|), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting "Abraham's bosom" (Luke:16:22f.|) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it.

rwp@Mark:2:16 @{The scribes of the Pharisees} (\hoi grammateis tn Pharisain\). This is the correct text. Cf. "their scribes" in strkjv@Luke:5:30|. Matthew gave a great reception (\dochn\, strkjv@Luke:5:29|) in his house (Mark:2:15|). These publicans and sinners not simply accepted Levi's invitation, but they imitated his example "and were following Jesus" (\kai kolouthoun auti\). It was a motly crew from the standpoint of these young theologues, scribes of the Pharisees, who were on hand, being invited to pick flaws if they could. It was probably in the long hall of the house where the scribes stood and ridiculed Jesus and the disciples, unless they stood outside, feeling too pious to go into the house of a publican. It was an offence for a Jew to eat with Gentiles as even many of the early Jewish Christians felt (Acts:11:3|) and publicans and sinners were regarded like Gentiles (1Corinthians:5:11|).

rwp@Mark:12:15 @{Knowing their hypocrisy} (\eids autn tn hupocrisin\). strkjv@Matthew:22:18| has "perceived their wickedness" (\gnous tn ponrian autn\) while strkjv@Luke:20:23| says, "perceived their craftiness" (\katanosas autn tn panourgian\). Each of these words throws a flash-light on the spirit and attitude of these young men. They were sly, shrewd, slick, but they did not deceive Jesus with their pious palaver. See on Matthew for further details.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi ptchoi ti pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\ptchoi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \ptss\ to crouch, to cower). The other word \pens\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \ptchos\ is more frequent in the New Testament and implies deeper poverty than \pens\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:6:2 @{Sound not a trumpet} (\m salpisis\). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke:21:2|). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. Songs:it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. {They have received their reward} (\apechousin ton misthon autn\). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, _Bible Studies_, p. 229). Songs:_Light from the Ancient East_, pp. 110f. \Apoch\ means "receipt." Songs:also in strkjv@6:5|.

rwp@Matthew:6:5 @{In the synagogues and in the corners of the streets} (\en tais sunaggais kai en tais gniais tn platein\). These were the usual places of prayer (synagogues) and the street corners where crowds stopped for business or talk. If the hour of prayer overtook a Pharisee here, he would strike his attitude of prayer like a modern Moslem that men might see that he was pious.

rwp@Matthew:6:11 @{Our daily bread} (\ton arton hmn ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hmn smeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \n\ (\ousa\). It clearly comes from \epi\ and \in\ (\epi\ and \eimi\) like \ti epiousi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousi\) in strkjv@Acts:16:12|, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.

rwp@Matthew:23:15 @{Twofold more a son of hell than yourselves} (\huion geenns diploteron hmn\). It is a convert to Pharisaism rather than Judaism that is meant by "one proselyte" (\hena prosluton\), from \proserchomai\, newcomers, aliens. There were two kinds of proselytes: of the gate (not actual Jews, but God-fearers and well-wishers of Judaism, like Cornelius), of righteousness who received circumcision and became actual Jews. But a very small per cent of the latter became Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline Oracles, etc.) designed to attract Gentiles to Judaism. But the Pharisaic missionary zeal (compass, \periagte\, go around) was a comparative failure. And success was even worse, Jesus says with pitiless plainness. The "son of Gehenna" means one fitted for and so destined for Gehenna. "The more converted the more perverted" (H.J. Holtzmann). The Pharisees claimed to be in a special sense sons of the kingdom (Matthew:8:12|). They were more partisan than pious. \Diplous\ (twofold, double) is common in the papyri. The comparative here used, as if from \diplos\, appears also in Appian. Note the ablative of comparison hmn. It was a withering thrust.

rwp@Matthew:27:24 @{Washed his hands} (\apenipsato tas cheiras\). As a last resort since the hubbub (\thorubos\) increased because of his vacillation. The verb \aponipt\ means to wash off and the middle voice means that he washed off his hands for himself as a common symbol of cleanliness and added his pious claim with a slap at them. {I am innocent of the blood of this righteous man} (or {this blood}); {see ye to it}. (\Athios eimi apo tou haimatos tou dikaiou toutou\ or \tou haimatos toutou\ as some manuscripts have it, \humeis opsesthe\.) The Jews used this symbol (Deuteronomy:21:6; strkjv@Psalms:26:6; strkjv@73:13|). Plummer doubts if Pilate said these words with a direct reference to his wife's message (26:19|), but I fail to see the ground for that scepticism. The so-called _Gospel of Peter_ says that Pilate washed his hands because the Jews refused to do so.

rwp@Matthew:27:42 @{He saved others; himself he cannot save} (\allous essen; heauton ou dunatai ssai\). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Matthew:10:39|). {Let him now come down} (\katabat nun\). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus (\ep' auton\) is plainly untrue. They would have shifted their ground and invented some other excuse. When Jesus wrought his greatest miracles, they wanted "a sign from heaven." These "pious scoffers" (Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.

rwp@Matthew:27:49 @{Whether Elijah cometh to save him} (\ei erchetai Eleias ssn auton\). The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (\ssn\) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in strkjv@John:19:34|, but what makes complete wreck of the context for in verse 50| Jesus cried with a loud voice and was not yet dead in verse 49|. It was a crass mechanical copying by some scribe from strkjv@John:19:34|. See full discussion in my _Introduction to the Textual Criticism of the N.T._

rwp@Matthew:28:12 @{They gave large money} (\arguria hikana edkan\). The use of the plural for pieces of silver (\arguria\) is common. The papyri have many instances of \hikana\ for considerable (from \hikan\, to reach to, attain to). These pious Sanhedrists knew full well the power of bribes. They make a contract with the Roman soldiers to tell a lie about the resurrection of Jesus as they paid Judas money to betray him. They show not the slightest tendency to be convinced by the facts though one had risen from the dead.

rwp@Philippians:1:18 @{What then?} (\ti gar?\). Sharp problem put up to Paul by the conduct of the Judaizers. {Only that} (\pln hoti\). Same idiom in strkjv@Acts:20:23|. \Pln\ is adverb \pleon\ (more besides). As a preposition \pln\ 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 \prophmi\, 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 charsomai\). Note affirmative, not adversative, use of \alla\. Volitive use of the future (second future passive) indicative (\charsomai\) of \chair\. Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

rwp@Romans:4:5 @{That justifieth the ungodly} (\ton dikaiounta ton aseb\). The impious, irreverent man. See strkjv@1:25|. A forensic figure (Shedd). The man is taken as he is and pardoned. "The whole Pauline gospel could be summed up in this one word-- God who justifies the ungodly" (Denney).

rwp@Romans:15:12 @{The root} (\h riza\). Rather here, as in strkjv@Revelation:5:5; strkjv@23:16|, the sprout from the root. From strkjv@Isaiah:11:10|. {On him shall the Gentiles hope} (\ep' auti ethn elpiousin\). Attic future of \elpiz\ for the usual \elpisousin\.