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rwp@1Corinthians:1:5 @{That} (\hoti\). Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters strkjv@1Corinthians:12-14|). {Ye were enriched in him} (\eploutisthˆte en aut“i\). First aorist passive indicative of \ploutiz“\, old causative verb from \ploutos\, wealth, common in Attic writers, dropped out for centuries, reappeared in LXX. In N.T. only three times and alone in Paul (1Corinthians:1:5; strkjv@2Corinthians:6:10,11|). The Christian finds his real riches in Christ, one of Paul's pregnant phrases full of the truest mysticism. {In all utterance and all knowledge} (\en panti log“i kai pasˆi gn“sei\). One detail in explanation of the riches in Christ. The outward expression (\log“i\) here is put before the inward knowledge (\gn“sei\) which should precede all speech. But we get at one's knowledge by means of his speech. Chapters strkjv@1Corinthians:12-14| throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in strkjv@1Corinthians:13:1,2|, the greater gifts of strkjv@12:31|. It was a marvellously endowed church in spite of their perversions.

rwp@1Corinthians:1:8 @{Shall confirm} (\bebai“sei\). Direct reference to the same word in verse 6|. The relative \hos\ (who) points to Christ. {Unto the end} (\he“s telous\). End of the age till Jesus comes, final preservation of the saints. {That ye be unreproveable} (\anegklˆtous\). Alpha privative and \egkale“\, to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with \humas\ (you) without \h“ste\ and the infinitive as in strkjv@1Thessalonians:3:13; strkjv@5:23; strkjv@Phillipians:3:21|. "Unimpeachable, for none will have the right to impeach" (Robertson and Plummer) as Paul shows in strkjv@Romans:8:33; strkjv@Colossians:1:22,28|.

rwp@1Corinthians:1:12 @{Now this I mean} (\leg“ de touto\). Explanatory use of \leg“\. Each has his party leader. \Apoll“\ is genitive of \Apoll“s\ (Acts:18:24|), probably abbreviation of \Apoll“nius\ as seen in Codex Bezae for strkjv@Acts:18:24|. See on Acts for discussion of this "eloquent Alexandrian" (Ellicott), whose philosophical and oratorical preaching was in contrast "with the studied plainness" of Paul (1Corinthians:2:1; strkjv@2Corinthians:10:10|). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1Corinthians:16:12|). \Cˆphƒ\ is the genitive of \Cˆphƒs\, the Aramaic name given Simon by Jesus (John:1:42|), \Petros\ in Greek. Except in strkjv@Galatians:2:7,8| Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts:15:7-11; strkjv@Galatians:2:7-10|). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians:2:11-14|), but, in spite of Baur's theory, there is no evidence of a schism in doctrine between Paul and Peter. If strkjv@2Peter:3:15f.| be accepted as genuine, as I do, there is proof of cordial relations between them and strkjv@1Corinthians:9:5| points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul's rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. Songs:a third faction was formed by the use of Peter's name as the really orthodox wing of the church, the gospel of the circumcision. {And I of Christ} (\eg“ de Christou\). Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with "a spiritually proud utterance" (Ellicott) that assumes a relation to Christ not true of the others. "Those who used this cry arrogated the common watchword as their _peculium_" (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level.

rwp@1Corinthians:1:17 @{For Christ sent me not to baptize} (\ou gar apesteilen me Christos baptizein\). The negative \ou\ goes not with the infinitive, but with \apesteilen\ (from \apostell“, apostolos\, apostle). {For Christ did not send me to be a baptizer} (present active infinitive, linear action) like John the Baptist. {But to preach the gospel} (\alla euaggelizesthai\). This is Paul's idea of his mission from Christ, as Christ's apostle, to be {a gospelizer}. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts:10:48|). Paul is fond of this late Greek verb from \euaggelion\ and sometimes uses both verb and substantive as in strkjv@1Corinthians:15:1| "the gospel which I gospelized unto you." {Not in wisdom of words} (\ouk en sophiƒi logou\). Note \ou\, not \mˆ\ (the subjective negative), construed with \apesteilen\ rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul's forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Corinthians:2:1-5|). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). {Lest the cross of Christ should be made void} (\hina mˆ ken“thˆi ho stauros tou Christou\). Negative purpose (\hina mˆ\) with first aorist passive subjunctive, effective aorist, of \keno“\, old verb from \kenos\, to make empty. In Paul's preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation" (Lightfoot).

rwp@1Corinthians:2:7 @{God's wisdom in a mystery} (\theou sophian en mustˆri“i\). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive \theou\) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on ¯2:1| for mystery. It is not certain whether {in a mystery} is to be taken with {wisdom} or {we speak}. The result does not differ greatly, probably with {wisdom}, so long a secret and now at last revealed (Colossians:1:26; strkjv@2Thessalonians:2:7|). {That hath been hidden} (\tˆn apokekrummenˆn\). See strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:5|. Articular perfect passive participle of \apokrupt“\, more precisely defining the indefinite \sophian\ (wisdom). {Foreordained before the worlds} (\pro“risen pro t“n ai“n“n\). This relative clause (\hˆn\) defines still more closely God's wisdom. Note \pro\ with both verb and substantive (\ai“n“n\). Constative aorist of God's elective purpose as shown in Christ crucified (1Corinthians:1:18-24|). "It was no afterthought or change of plan" (Robertson and Plummer). {Unto our glory} (\eis doxan hˆm“n\). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).

rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hˆmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta eraunƒi\). This is the usual form from A.D. 1 on rather than the old \ereuna“\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \eraunˆtai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna“\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bathˆ tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

rwp@1Corinthians:2:11 @{Knoweth} (\oiden, egn“ken\). Second perfect of root \id-\, to see and so know, first perfect of \gin“sk“\, to know by personal experience, has come to know and still knows. See First John for a clear distinction in the use of \oida\ and \gin“sk“\. {The spirit of man that is in him} (\to pneuma tou anthr“pou to en aut“i\). The self-consciousness of man that resides in the man or woman (generic term for mankind, \anthr“pos\). {The Spirit of God} (\to pneuma tou theou\). Note the absence of \to en aut“i\. It is not the mere self-consciousness of God, but the personal Holy Spirit in his relation to God the Father. Paul's analogy between the spirit of man and the Spirit of God does not hold clear through and he guards it at this vital point as he does elsewhere as in strkjv@Romans:8:26| and in the full Trinitarian benediction in strkjv@2Corinthians:13:13|. \Pneuma\ in itself merely means breath or wind as in strkjv@John:3:8|. To know accurately Paul's use of the word in every instance calls for an adequate knowledge of his theology, and psychology. But the point here is plain. God's Holy Spirit is amply qualified to make the revelation claimed here in verses 6-10|.

rwp@1Corinthians:3:4 @{For when one saith} (\hotan gar legˆi tis\). Indefinite temporal clause with the present subjunctive of repetition (Robertson, _Grammar_, p. 972). Each instance is a case in point and proof abundant of the strife. {Of Paul} (\Paulou\). Predicate genitive, belong to Paul, on Paul's side. {Of Apollos} (\Apoll“\). Same genitive, but the form is the so-called Attic second declension. See the nominative \Apoll“s\ in verse 5|. {Men} (\anthr“poi\). Just mere human creatures (\anthr“poi\, generic term for mankind), in the flesh (\sarkinoi\), acting like the flesh (\sarkikoi\), not \pneumatikoi\, as if still \psuchikoi\. It was a home-thrust. Paul would not even defend his own partisans.

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\h“s sophos architekt“n\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architekt“n\, our architect. \Tekt“n\ is from \tikt“\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architekt“n\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethˆka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethˆka\ (\ti-thˆmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethˆka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet“ p“s epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

rwp@1Corinthians:3:13 @{The day} (\hˆ hˆmera\). The day of judgment as in strkjv@1Thessalonians:5:4| (which see), strkjv@Romans:13:12; strkjv@Hebrews:10:25|. The work (\ergon\) of each will be made manifest. There is no escape from this final testing. {It is revealed in fire} (\en puri apokaluptetai\). Apparently "the day" is the subject of the verb, not the work, not the Lord. See strkjv@2Thessalonians:1:8; strkjv@2:8|. This metaphor of fire was employed in the O.T. (Daniel:7:9f.; strkjv@Malachi:4:1|) and by John the Baptist (Matthew:3:12; strkjv@Luke:3:16f.|). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ({the fire itself will test}, \to pur auto dokimasei\) the quality of the material used in the building, {of what sort it is} (\hopoion estin\), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

rwp@1Corinthians:3:21 @{Wherefore let no one glory in men} (\h“ste mˆdeis kauchasth“ en anthr“pois\). The conclusion (\h“ste\) from the self-conceit condemned. This particle here is merely inferential with no effect on the construction (\h“s+te\ = and so) any more than \oun\ would have, a paratactic conjunction. There are thirty such examples of \h“ste\ in the N.T., eleven with the imperative as here (Robertson, _Grammar_, p. 999). The spirit of glorying in party is a species of self-conceit and inconsistent with glorying in the Lord (1:31|).

rwp@1Corinthians:3:22 @{Yours} (\hum“n\). Predicate genitive, belong to you. All the words in this verse and 23| are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except \kosmos\ (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (\enest“ta\, second perfect participle of \enistˆmi\) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted" (Robertson, _Grammar_, p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.

rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschˆmatisa\). First aorist active (not perfect) indicative of \meta-schˆmatiz“\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schˆma\, form or habit, like Latin _habitus_ from \ech“\ and so different from \morphˆ\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schˆma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \h“s\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hˆmin mathˆte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan“\, to learn. As an object lesson in our cases (\en hˆmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to Mˆ huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathˆte\ (learn) and points at the words "\Mˆ huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \mˆ\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina mˆ phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia“, phusa“\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zˆloute\ in strkjv@Galatians:4:17| (cf. \hina gin“skomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio“\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa“\ or \phusia“\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hˆmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethˆriomachˆsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\h“s epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\t“i kosm“i kai aggelois kai anthr“pois\), dative case of personal interest.

rwp@1Corinthians:6:3 @{How much more, things that pertain to this life?} (\Mˆti ge bi“tika;\). The question expects the answer no and \ge\ adds sharp point to Paul's surprised tone, "Need I so much as say?" It can be understood also as ellipsis, "let me not say" (\mˆtige leg“\), not to say. \Bi“tika\ occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from \bios\ (manner of life in contrast to \z“ˆ\, life principle).

rwp@1Corinthians:6:15 @{Members of Christ} (\melˆ Christou\). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, _Diss_. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse 13|), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; strkjv@Ephesians:4:11-16; strkjv@5:30|). {Shall I then take away?} (\aras oun;\). First aorist active participle of \air“\, old verb to snatch, carry off like Latin _rapio_ (our rape). {Make} (\poiˆs“\). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us. {God forbid} (\mˆ genoito\). Optative second aorist in a negative wish for the future. {May it not happen!} The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Luke:20:16|).

rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de h“n egrapsate\). An ellipsis of \peri tout“n\, the antecedent of \peri h“n\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.

rwp@1Corinthians:7:12 @{But to the rest say I, not the Lord} (\tois de loipois leg“ eg“, ouch ho Kurios\). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. {An unbelieving wife} (\gunaika apiston\). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form \apiston\ is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (\hoi loipoi\) for Gentiles (Ephesians:2:3|) we have already had in strkjv@1Thessalonians:4:13; strkjv@5:6| which see. The Christian husband married his wife when he himself was an unbeliever. The word \apistos\ sometimes means unfaithful (Luke:12:46|), but not here (cf. strkjv@John:20:27|). {She is content} (\suneudokei\). Late compound verb to be pleased together with, agree together. In the papyri. {Let him not leave her} (\mˆ aphiet“ autˆn\). Perhaps here and in verses 11,13| \aphiˆmi\ should be translated "put away" like \apolu“\ in strkjv@Mark:10:1|. Some understand \aphiˆmi\ as separation from bed and board, not divorce.

rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hˆgiastai en tˆi gunaiki\). Perfect passive indicative of \hagiaz“\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

rwp@1Corinthians:7:18 @{Let him not become uncircumcized} (\mˆ epispasth“\). Present middle imperative of \epispa“\, old verb to draw on. In LXX (I Macc. strkjv@1:15) and Josephus (_Ant_. XII, V. I) in this sense. Here only in N.T. The point is that a Jew is to remain a Jew, a Gentile to be a Gentile. Both stand on an equality in the Christian churches. This freedom about circumcision illustrates the freedom about Gentile mixed marriages.

rwp@1Corinthians:7:28 @{But and if thou marry} (\ean de kai gamˆsˆis\). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with \ean\: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary. {Thou hast not sinned} (\ouch hˆmartes\). Second aorist active indicative of \hamartan“\, to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, _Grammar_, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (\parthenos\) except that the old form of the first aorist subjunctive (\gˆmˆi\) occurs in place of the late \gamˆsˆi\ above. The MSS. interchange both examples. There is no special point in the difference in the forms. {Shall have tribulation in the flesh} (\thlipsin tˆi sarki hexousin\). Emphatic position of \thlipsin\ (pressure). See strkjv@2Corinthians:12:7| \skolops tˆi sarki\ (thorn in the flesh). {And I would spare you} (\eg“ de hum“n pheidomai\). Possibly conative present middle indicative, I am trying to spare you like \agei\ in strkjv@Romans:2:4| and \dikaiousthe\ in strkjv@Galatians:5:4|.

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

rwp@1Corinthians:7:37 @{To keep his own virgin daughter} (\tˆrein tˆn heautou parthenon\). This means the case when the virgin daughter does not wish to marry and the father agrees with her, {he shall do well} (\kal“s poiˆsei\).

rwp@1Corinthians:7:38 @{Doeth well} (\kal“s poiei\). Songs:Paul commends the father who gives his daughter in marriage (\gamizei\). This verb \gamiz“\ has not been found outside the N.T. See on ¯Matthew:22:30|. {Shall do better} (\kreisson poiˆsei\). In view of the present distress (7:26|) and the shortened time (7:29|). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.

rwp@1Corinthians:8:6 @{Yet to us there is one God, the Father} (\all' hˆmin heis theos ho patˆr\). B omits \all'\ here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis ({even if at least}, \kai eiper\). {Of whom} (\ex hou\). As the source (\ex\) of the universe (\ta panta\ as in strkjv@Romans:11:36; strkjv@Colossians:1:16f.|) and also our goal is God (\eis auton\) as in strkjv@Romans:11:36| where \di' autou\ is added whereas here \di' hou\ (through whom) and \di' autou\ (through him) point to Jesus Christ as the intermediate agent in creation as in strkjv@Colossians:1:15-20; strkjv@John:1:3f|. Here Paul calls Jesus {Lord} (\Kurios\) and not {God} (\theos\), though he does apply that word to him in strkjv@Romans:9:5; strkjv@Titus:2:13; strkjv@Colossians:2:9; strkjv@Acts:20:28|.

rwp@1Corinthians:9:2 @{Yet at least I am to you} (\alla ge humin eimi\). An _argumentum ad hominem_ and a pointed appeal for their support. Note use of \alla ge\ in the apodosis (cf. strkjv@8:6|).

rwp@1Corinthians:9:7 @{What soldier ever serveth?} (\tis strateuetai pote;\). "Who ever serves as a soldier?" serves in an army (\stratos\). Present middle of old verb \strateu“\. {At his own charges} (\idiois ops“niois\). This late word \ops“nion\ (from \opson\, cooked meat or relish with bread, and \“neomai\, to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers' wages (often provisions) or the pay of any workman. Songs:of the wages of sin (Romans:6:23|). Paul uses \lab“n ops“nion\ (receiving wages, the regular idiom) in strkjv@2Corinthians:11:8|. See Moulton and Milligan, _Vocabulary_; Deissmann, _Bible Studies_, pp. 148,266; _Light from the Ancient East_, p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (verse 7|), the husbandman (verse 7|), the shepherd (verse 7|), the ox treading out the grain (8|), the ploughman (verse 10|), the priests in the temple (13|), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety. {Who planteth a vineyard?} (\tis phuteuei ampel“na;\). \Ampel“n\ no earlier than Diodorus, but in LXX and in papyri. Place of vines (\ampelos\), meaning of ending \-“n\. {Who feedeth a flock?} (\tis poimainei poimnˆn;\). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd's care over them (Vincent).

rwp@1Corinthians:9:10 @{He that plougheth} (\ho arotri“n\). Late verb \arotria“\, to plough, for the old \aro“\ from \arotron\ (plough), in LXX and rare in papyri. {In hope of partaking} (\ep' elpidi tou metechein\). The infinitive \aloƒin\ is not repeated nor is \opheilei\ though it is understood, "He that thresheth ought to thresh in hope of partaking." He that ploughs hardly refers to the ox at the plough as he that threshes does. The point is that all the workers (beast or man) share in the fruit of the toil.

rwp@1Corinthians:9:11 @{Is it a great matter?} (\mega;\). The copula \estin\ has to be supplied. Note two conditions of first class with \ei\, both assumed to be true. On \pneumatika\ and \sarkika\ see on ¯2:14; strkjv@3:3|. This point comes out sharply also in strkjv@Galatians:6:6|.

rwp@1Corinthians:9:22 @{I became weak} (\egenomˆn asthenˆs\). This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for the benefit of the unenlightened (chapter strkjv@1Corinthians:8|). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (8:13|). {All things} (\panta\) {to all men} (\tois pasin\, the whole number) {by all means} (\pant“s\). Pointed play on the word all, {that I may save some} (\hina tinas s“s“\). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians:2:5|). In matters of expediency as about Timothy (Acts:16:3|) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans:14:1; strkjv@15:1; strkjv@1Thessalonians:5:14|).

rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoin“nos autou gen“mai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoin“nos\ is a compound word (\sun\, together with, \koin“nos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

rwp@1Corinthians:10:6 @{Were our examples} (\tupoi hˆm“n egenˆthˆsan\). More exactly, examples for us (objective genitive \hˆm“n\, not subjective genitive, of us). The word \tupoi\ (our types) comes from \tupt“\, to strike, and meant originally the mark of a blow as the print of the nails (John:20:25|), then a figure formed by a blow like images of the gods (Acts:7:43|), then an example to be imitated (1Peter:5:3; strkjv@1Timothy:4:12; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9|), or to be avoided as here, and finally a type in a doctrinal sense (Romans:5:14; strkjv@Hebrews:9:24|). {To the intent we should not lust after} (\eis to mˆ einai hˆmas epithumˆtas\). Purpose expressed by \eis\ with the articular infinitive \to einai\ and the accusative of general reference with \epithumˆtas\ (lusters) in the predicate.

rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupik“s\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hˆm“n\). Objective genitive (\hˆm“n\) again. \Nouthesia\ is late word from \nouthete“\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetˆsis\ and \nouthetia\. {The ends of the ages have come} (\ta telˆ t“n ai“n“n katˆntˆken\). Cf. strkjv@Hebrews:9:26| \hˆ sunteleia t“n ai“n“n\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katˆntˆken\ is perfect active indicative of \katanta“\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.

rwp@1Corinthians:10:28 @{But if any man say unto you} (\ean de tis humin eipˆi\). Condition of third class. Suppose at such a banquet a "weak" brother makes the point to you: "This hath been offered in sacrifice" (\touto hierothuton estin\). \Hierothuton\, late word in Plutarch, rare in inscriptions and papyri, only here in N.T. {Eat not} (\mˆ esthiete\). Present imperative with \mˆ\ prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying. {That shewed it} (\ton mˆnusanta\). First aorist active articular participle (accusative case because of \dia\) from \mˆnu“\, old verb, to point out, to disclose. See strkjv@Luke:20:37|.

rwp@1Corinthians:10:29 @{For why is my liberty judged by another conscience?} (\hina ti gar hˆ eleutheria mou krinetai hupo allˆs suneidˆse“s;\). Supply \genˆtai\ (deliberative subjunctive) after \ti\. Paul deftly puts himself in the place of the strong brother at such a banquet who is expected to conform his conscience to that of the weak brother who makes the point about a particular piece of meat. It is an abridgment of one's personal liberty in the interest of the weak brother. Two individualities clash. The only reason is love which builds up (8:2| and all of chapter strkjv@1Corinthians:13|). There is this eternal collision between the forces of progress and reaction. If they work together, they must consider the welfare of each other.

rwp@1Corinthians:10:32 @{Give no occasion of stumbling} (\aproskopoi\). Late word and in papyri, only three times in N.T. (here; strkjv@Phillipians:1:10; strkjv@Acts:24:16|). See on ¯Acts strkjv@24:16|. Here in active sense, not tripping others by being a stumbling-block, as in Sirach strkjv@32:21, but passive in strkjv@Acts:24:16|.

rwp@1Corinthians:12:14 @{Is not one member} (\ouk estin hen melos\). The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., _Mem_. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.

rwp@1Corinthians:12:16 @Points explained precisely as in verse 15|.

rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophˆtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \pr“ton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en tˆi ekklˆsiƒi\). The general sense of \ekklˆsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophˆtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask“\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamˆt“n, gl“ss“n\) in verses 9,10| with \gl“ss“n\, last again. But these two new terms (helps, governments). {Helps} (\antilˆmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernˆseis\). Old word from \kuberna“\ (cf. \Kubernˆtˆs\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hˆgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.

rwp@1Corinthians:15:3 @{First of all} (\en pr“tois\). Among first things. _In primis_. Not to time, but to importance. {Which I also received} (\ho kai parelabon\). Direct revelation claimed as about the institution of the Lord's Supper (11:23|) and same verbs used (\pared“ka, parelabon\). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses 1-11|) the creed of the early disciples, but "rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts" (Vincent). The four items are presented by four verbs (died, \apethanen\, was buried, \etaphˆ\, hath been raised, \egˆgertai\, appeared, \“phthˆ\). {Christ died} (\Christos apethanen\). Historical fact and crucial event. {For our sins} (\huper t“n hamarti“n hˆm“n\). \Huper\ means literally over, in behalf, even instead of (Galatians:3:13|), where used of persons. But here much in the sense of \peri\ (Galatians:1:14|) as is common in _Koin‚_. In strkjv@1Peter:3:18| we have \peri hamarti“n, huper adik“n\. {According to the Scriptures} (\kata tas graphas\). As Jesus showed (Luke:22:37; strkjv@24:25|) and as Peter pointed out (Acts:2:25-27; strkjv@3:35|) and as Paul had done (Acts:13:24f.; strkjv@17:3|). Cf. strkjv@Romans:1:2ff|.

rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaphˆ\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt“\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti egˆgertai\). Perfect passive indicative, not \ˆgerthˆ\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\tˆi hˆmerƒi tˆi tritˆi\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).

rwp@1Corinthians:15:22 @{Shall be made alive} (\z“opoiˆthˆsontai\). First future passive indicative of \z“opoie“\, late verb (Aristotle) to give life, to restore to life as here. In verse 36| \z“opoieitai\ is used in the sense of natural life as in strkjv@John:5:21; strkjv@6:63| of spiritual life. It is not easy to catch Paul's thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. Songs:also \pantes\ may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in strkjv@Romans:5:18| about "all," and in verse 19| about "the many."

rwp@1Corinthians:15:35 @{But some one will say} (\alla erei tis\). Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary. {How} (\p“s\). This is still the great objection to the resurrection of our bodies. Granted that Jesus rose from the dead, for the sake of argument, these sceptics refuse to believe in the possibility of our resurrection. It is the attitude of Matthew Arnold who said, "Miracles do not happen." Scientifically we know the "how" of few things. Paul has an astounding answer to this objection. Death itself is the way of resurrection as in the death of the seed for the new plant (verses 36f.|). {With what manner of body} (\poi“i s“mati\). This is the second question which makes plainer the difficulty of the first. The first body perishes. Will that body be raised? Paul treats this problem more at length (verses 38-54|) and by analogy of nature (Cf. Butler's famous _Analogy_). It is a spiritual, not a natural, body that is raised. \S“ma\ here is an organism. {Flesh} (\sarx\) is the \s“ma\ for the natural man, but there is spiritual (\pneumatikon\) \s“ma\ for the resurrection.

rwp@1Corinthians:15:36 @{Thou foolish one} (\aphr“n\). Old word (\a\ privative, \phrˆn\), lack of sense. It is a severe term and justified by the implication "that the objector plumes himself on his acuteness" (Robertson and Plummer). Proleptic position of \su\ (thou) sharpens the point. Sceptics (agnostics) pose as unusually intellectual (the intelligentsia), but the pose does not make one intelligent. {Except it die} (\ean mˆ apothanˆi\). Condition of third class, possibility assumed. This is the answer to the "how" question. In plant life death precedes life, death of the seed and then the new plant.

rwp@1Corinthians:15:41 @{For one star differeth from another star in glory} (\astˆr gar asteros diapherei en doxˆi\). A beautiful illustration of Paul's point. \Asteros\ is the ablative case after \diapherei\ (old verb \diapher“\, Latin _differo_, our _differ_, bear apart). On \astˆr\ see strkjv@Matthew:2:7| and \astron\ strkjv@Luke:21:25|. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul's argument. {In glory} (\en doxˆi\). Old word from \doke“\, to think, to seem. Songs:opinion, estimate, then the shekinah glory of God in the LXX, glory in general. It is one of the great words of the N.T. Jesus is termed the glory in strkjv@James:2:1|.

rwp@1Corinthians:15:42 @{Songs:is the resurrection of the dead} (\hout“s kai hˆ anastasis t“n nekr“n\). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt). {It is sown} (\speiretai\). In death, like the seed (37|). {In incorruption} (\en aphtharsiƒi\). Late word from \a\ privative and \phtheir“\, to corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate _incorruptio_. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.

rwp@1Corinthians:15:45 @{Became a living soul} (\egeneto eis psuchˆn z“san\). Hebraistic use of \eis\ in predicate from LXX. God breathed a soul (\psuchˆ\) into "the first man." {The last Adam became a life-giving spirit} (\ho eschatos Adam eis pneuma z“opoioun\). Supply \egeneto\ (became). Christ is the crown of humanity and has power to give us the new body. In strkjv@Romans:5:12-19| Paul calls Christ the Second Adam.

rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nikˆ\. {O death} (\thanate\). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hosea:13:14|) to death. Paul never uses Hades. {Thy sting} (\sou to kentron\). Old word from \kentre“\, to prick, as in strkjv@Acts:26:14|. In strkjv@Revelation:9:10| of the sting of locusts, scorpions. The serpent death has lost his poison fangs.

rwp@1Corinthians:16:1 @{Now concerning the collection for the saints} (\peri de tˆs logias tˆs eis tous hagious\). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters strkjv@2Corinthians:8; 9|). This word \logia\ (or \-eia\) is now known to be derived from a late verb \logeu“\, to collect, recently found in papyri and inscriptions (Deissmann, _Bible Studies_, p. 143). The word \logia\ is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, _Light from the Ancient East_, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection. {Songs:also do ye} (\hout“s kai humas poiˆsate\). Paul had given orders (\dietaxa\) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Corinthians:8:10; strkjv@9:1-5|). Now do what you pledged.

rwp@1Corinthians:16:15 @{Ye know} (\oidate\). _Koin‚_ form for second perfect indicative used as present of \hora“\. Parenthetic clause through rest of the verse. Stephanas is mentioned also in strkjv@1:16| and in strkjv@16:17|. For \aparchˆ\ see on ¯15:20,23|. {They have set themselves} (\etaxan heautous\). Remarkable statement worthy of attention today. This noble family appointed themselves to be ministers to the saints that needed it (the poor and needy). Personal work for Christ is still the only way to win the world for Christ, voluntary personal work. If all Christians did it!

rwp@1John:2:16 @{All that} (\pƒn to\). Collective use of the neuter singular as in strkjv@5:4|, like \pƒn ho\ in strkjv@John:6:37,39|. Three examples, not necessarily covering all sins, are given in the nominative in apposition with \pƒn to\. "The lust of the flesh" (\hˆ epithumia tˆs sarkos\, subjective genitive, lust felt by the flesh) may be illustrated by strkjv@Mark:4:19; strkjv@Galatians:5:17|. Songs:the genitive with \hˆ epithumia t“n ophthalm“n\ (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in strkjv@Matthew:5:28|. The use of the "movies" today for gain by lustful exhibitions is a case in point. For \alazoneia\ see on ¯James:4:16|, the only other N.T. example. \Alaz“n\ (a boaster) occurs in strkjv@Romans:1:30; strkjv@2Timothy:3:2|. \Bios\ (life) as in strkjv@3:17| is the external aspect (Luke:8:14|), not the inward principle (\z“ˆ\). David Smith thinks that, as in the case of Eve (Genesis:3:1-6|) and the temptations of Jesus (Matthew:4:1-11|), these three sins include all possible sins. But they are all "of the world" (\ek tou kosmou\) in origin, in no sense "of the Father" (\ek tou patros\). The problem for the believer is always how to be in the world and yet not of it (John:17:11,14ff.|).

rwp@1John:2:17 @{Passeth away} (\paragetai\). "Is passing by" (linear action, present middle indicative), as in verse 8|. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing (\poi“n\ present active participle of \poie“\) the will of God "abides for ever" (\menei eis ton ai“na\) "amid the flux of transitory things" (D. Smith).

rwp@1John:2:22 @{The liar} (\ho pseustˆs\). The liar (with the article) _par excellence_. Rhetorical question to sharpen the point made already about lying in strkjv@1:6,10; strkjv@2:4,21|. See strkjv@5:5| for a like rhetorical question. {But} (\ei mˆ\). Except, if not. {That denieth that Jesus is the Christ} (\ho arnoumenos hoti Iˆsous ouk estin ho Christos\). Common Greek idiom for \ouk\ to appear after \arneomai\ like redundant \mˆ\ in strkjv@Luke:20:27; strkjv@Hebrews:12:19|. The old Latin retains _non_ here as old English did (Shakespeare, _Comedy of Errors_ IV. ii. 7, "He denied you had in him no right"). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an \aeon\, they held) like the modern Jesus or Christ controversy. {This is the antichrist} (\houtos estin ho antichristos\). The one just mentioned, Cerinthus himself in particular. {Even he that denieth the Father and the Son} (\ho arnoumenos ton patera kai ton huion\). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John:5:23f.|).

rwp@1John:3:4 @{Sin is lawlessness} (\hˆ hamartia estin hˆ anomia\). The article with both subject and predicate makes them coextensive and so interchangeable. Doing sin is the converse of doing righteousness (2:29|). The present active participle (\poi“n\) means the habit of doing sin.

rwp@1John:3:7 @{Let no man lead you astray} (\mˆdeis planƒt“ humas\). Present active imperative of \plana“\, "let no one keep on leading you astray." See strkjv@1:8; strkjv@2:26|. Break the spell of any Gnostic charmer. {He that doeth righteousness} (\ho poi“n tˆn dikaiosunˆn\). "He that keeps on doing (present active participle of \poie“\) righteousness." For this idiom with \poie“\ see strkjv@1:6; strkjv@3:4|. {He} (\ekeinos\). Christ as in verse 5|.

rwp@1John:3:8 @{He that doeth sin} (\ho poi“n tˆn hamartian\). "He that keeps on doing sin" (the habit of sin). {Of the devil} (\ek tou diabolou\). In spiritual parentage as Jesus said of the Pharisees in strkjv@John:8:44|. When one acts like the devil he shows that he is not a true child of God. {Sinneth from the beginning} (\ap' archˆs hamartanei\). Linear progressive present active indicative, "he has been sinning from the beginning" of his career as the devil. This is his normal life and those who imitate him become his spiritual children. {That he might destroy} (\hina lusˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \lu“\. This purpose (\eis touto\) Jesus had and has. There is eternal conflict, with final victory over Satan certain.

rwp@1John:3:9 @{Doeth no sin} (\hamartian ou poiei\). Linear present active indicative as in verse 4| like \hamartanei\ in verse 8|. The child of God does not have the habit of sin. {His seed} (\sperma autou\). God's seed, "the divine principle of life" (Vincent). Cf. strkjv@John:1|. {And he cannot sin} (\kai ou dunatai hamartanein\). This is a wrong translation, for this English naturally means "and he cannot commit sin" as if it were \kai ou dunatai hamartein\ or \hamartˆsai\ (second aorist or first aorist active infinitive). The present active infinitive \hamartanein\ can only mean "and he cannot go on sinning," as is true of \hamartanei\ in verse 8| and \hamartan“n\ in verse 6|. For the aorist subjunctive to commit a sin see \hamartˆte\ and \hamartˆi\ in strkjv@2:1|. A great deal of false theology has grown out of a misunderstanding of the tense of \hamartanein\ here. Paul has precisely John's idea in strkjv@Romans:6:1| \epimen“men tˆi hamartiƒi\ (shall we continue in sin, present active linear subjunctive) in contrast with \hamartˆs“men\ in strkjv@Romans:6:15| (shall we commit a sin, first aorist active subjunctive).

rwp@1John:3:10 @{In this} (\en tout“i\). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See strkjv@John:8:33-39| for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world. {Doeth not righteousness} (\ho mˆ poi“n dikaiosunˆn\). Habit (linear present participle) again of not doing righteousness, as in verse 7| of doing it. Cf. \poiei\ and \mˆ poi“n\ (doing and not doing) in strkjv@Matthew:7:24,26|. {Neither} (\kai\). Literally, "and," but with the ellipsis of \ouk estin ek tou theou\ (is not of God). The addition here of this one item about not loving (\mˆ agap“n\) one's brother is like Paul's summary in strkjv@Romans:13:9|, a striking illustration of the general principle just laid down and in accord with strkjv@2:9-11|.

rwp@1John:4:3 @{Confesseth not} (\mˆ homologei\). Indefinite relative clause with the subjective negative \mˆ\ rather than the usual objective negative \ou\ (verse 6|). It is seen also in strkjv@2Peter:1:9; strkjv@Titus:1:11|, a survival of the literary construction (Moulton, _Prolegomena_, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads _solvit_ (\luei\) instead of \mˆ homologei\, which means "separates Jesus," apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also \en sarki elˆluthota\ repeated from preceding clause, but not A B Vg Cop. and not genuine. {The spirit of the antichrist} (\to tou antichristou\). \Pneuma\ (spirit) not expressed, but clearly implied by the neuter singular article to. It is a repetition of the point about antichrists made in strkjv@2:18-25|. {Whereof} (\ho\). Accusative of person (grammatical neuter referring to \pneuma\) with \akou“\ along with accusative of the thing (\hoti erchetai\, as in strkjv@2:18|, futuristic present middle indicative). Here the perfect active indicative (\akˆkoate\), while in strkjv@2:18| the aorist (\ˆkousate\). {And now already} (\kai nun ˆdˆ\). As in strkjv@2:18| also (many have come). "The prophecy had found fulfilment before the Church had looked for it" (Westcott). It is often so. For \ˆdˆ\ see strkjv@John:4:35; strkjv@9:27|.

rwp@1John:4:20 @{If a man say} (\ean tis eipˆi\). Condition of third class with \ean\ and second aorist active subjunctive. Suppose one say. Cf. strkjv@1:6|. {I love God} (\Agap“ ton theon\). Quoting an imaginary disputant as in strkjv@2:4|. {And hateth} (\kai misei\). Continuation of the same condition with \ean\ and the present active subjunctive, "and keep on hating." See strkjv@2:9; strkjv@3:15| for use of \mise“\ (hate) with \adelphos\ (brother). A liar (\pseustˆs\). Blunt and to the point as in strkjv@1:10; strkjv@2:4|. {That loveth not} (\ho mˆ agap“n\). "The one who does not keep on loving" (present active negative articular participle). {Hath seen} (\he“raken\). Perfect active indicative of \hora“\, the form in strkjv@John:1:18| used of seeing God. {Cannot love} (\ou dunatai agapƒin\). "Is not able to go on loving," with which compare strkjv@2:9|, \ou dunatai hamartanein\ (is not able to go on sinning). The best MSS. do not have \p“s\ (how) here.

rwp@1John:5:2 @{Hereby} (\en tout“i\). John's usual phrase for the test of the sincerity of our love. "The love of God and the love of the brethren do in fact include each the other" (Westcott). Each is a test of the other. Songs:put strkjv@3:14| with strkjv@5:2|. {When} (\hotan\). "Whenever" indefinite temporal clause with \hotan\ and the present active subjunctive (the same form \agap“men\ as the indicative with \hoti\ (that) just before, "whenever we keep on loving God." {And do} (\kai poi“men\) "and whenever we keep on doing (present active subjunctive of \poie“\) his commandments." See strkjv@1:6| for "doing the truth."

rwp@1John:5:3 @{This} (\hautˆ\) {--that} (\hina\). Explanatory use of \hina\ with \hautˆ\, as in strkjv@John:17:3|, to show what "the love of God" (4:9,12|) in the objective sense is, not mere declamatory boasting (4:20|), but obedience to God's commands, "that we keep on keeping (present active subjunctive as in strkjv@2:3|) his commandments." This is the supreme test. {Are not grievous} (\bareiai ouk eisin\). "Not heavy," the adjective in strkjv@Matthew:23:4| with \phortia\ (burdens), with \lupoi\ (wolves) in strkjv@Acts:20:29|, of Paul's letters in strkjv@2Corinthians:10:10|, of the charges against Paul in strkjv@Acts:25:7|. Love for God lightens his commands.

rwp@1John:5:7 @{For there are three who bear witness} (\hoti treis eisin hoi marturountes\). At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: \en t“i ouran“i ho patˆr, ho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en tˆi gˆi\ (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to verse 8|. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian's exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus.

rwp@1John:5:10 @{Believeth on} (\pisteu“n eis\). John draws a distinction between "not believing God" (\mˆ pisteu“n t“i the“i\) in next clause, the testimony of God about his Son, and surrender to and reliance on the Son as here (\eis\ and the accusative). See the same distinction less clearly drawn in strkjv@John:6:30f|. See also \eis tˆn marturian\ after \pepisteuken\ in this same verse and strkjv@John:2:23|. {In him} (\en haut“i\). "In himself," though the evidence is not decisive between \haut“i\ and \aut“i\. {Hath made} (\pepoiˆken\). Perfect active indicative of \poie“\ like \memarturˆken\ and \pepisteuken\, permanent state. {A liar} (\pseustˆn\). As in strkjv@1:10|, which see. {Because he hath not believed} (\hoti ou pepisteuken\). Actual negative reason with negative \ou\, not the subjective reason as in strkjv@John:3:18|, where we have \hoti mˆ pepisteuken\). The subjective negative is regular with \ho mˆ pisteu“n\. Relative clause here repeats close of verse 9|.

rwp@1John:5:14 @{Toward him} (\pros auton\). Fellowship with (\pros\, face to face) Christ. For boldness see strkjv@2:28|. {That} (\hoti\). Declarative again, as in verse 11|. {If we ask anything} (\ean ti ait“metha\). Condition of third class with \ean\ and present middle (indirect) subjunctive (personal interest as in strkjv@James:4:3|, though the point is not to be pressed too far, for see strkjv@Matthew:20:20,22; strkjv@John:16:24,26|). {According to his will} (\kata to thelˆma autou\). This is the secret in all prayer, even in the case of Jesus himself. For the phrase see strkjv@1Peter:4:19; strkjv@Galatians:1:4; strkjv@Ephesians:1:5,11|. {He heareth us} (\akouei hˆm“n\). Even when God does not give us what we ask, in particular then (Hebrews:5:7f.|).

rwp@Info_1Peter @ THE USE OF PAUL'S EPISTLES There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch (Galatians:2:11-21|) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Galatians:1:18|), but was independent of his ecclesiastical authority (Galatians:2:1-10|) and Peter championed Paul's cause in the Jerusalem Conference (Acts:15:7-13|). Peter was certainly not a Judaizer (Acts:11:1-18|), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in strkjv@2Peter:3:15f|. There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

rwp@Info_1Peter @ THE READERS Peter writes "to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Peter:1:1|). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Galatians:21:7ff.|), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul's idea that Christianity is the true Judaism of God's promise (1Peter:2:4-10|)

rwp@1Peter:1:6 @{Wherein} (\en h“i\). This translation refers the relative \h“i\ to \kair“i\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kair“i\ is correct. {Ye greatly rejoice} (\agalliƒsthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupˆthentes\). First aorist passive participle (concessive circumstantial use) of \lupe“\, to make sorrowful (from \lupˆ\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).

rwp@1Peter:1:11 @{Searching} (\eraun“ntes\). Present active participle of \erauna“\, late form for older \ereuna“\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina ˆ poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edˆlou\). Imperfect active of \dˆlo“\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathˆmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutr“thˆte\). First aorist passive indicative of \lutro“\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir“\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Arguri“i ˆ chrusi“i\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek tˆs mataias hum“n anastrophˆs\). "Out of" (\ek\), and so away from, the pre-Christian \anastrophˆ\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoiˆtou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, did“mi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).

rwp@1Peter:2:8 @{And} (\kai\). Peter now quotes strkjv@Isaiah:8:14| and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (\lithos proskommatos\) and rock of offence (\petra skandalou\)," quoted also by Paul in strkjv@Romans:9:32f.|, which see for discussion. \Proskomma\ (from \proskopt“\, to cut against) is an obstacle against which one strikes by accident, while \skandalon\ is a trap set to trip one, but both make one fall. Too much distinction need not be made between \lithos\ (a loose stone in the path) and \petra\ (a ledge rising out of the ground). {For they} (\hoi\). Causal use of the relative pronoun. {Stumble at the word, being disobedient} (\proskoptousin t“i log“i apeithountes\). Present active indicative of \proskopt“\ with dative case, \log“i\, and present active participle of \apeithe“\ (cf. \apistousin\ in strkjv@2:7|) as in strkjv@3:1|. \T“i log“i\ can be construed with \apeithountes\ (stumble, being disobedient to the word). {Whereunto also they were appointed} (\eis ho kai etethˆsan\). First aorist passive indicative of \tithˆmi\. See this idiom in strkjv@1Timothy:2:7|. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.

rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoiˆsin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoiˆsin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoiˆsis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoiˆsato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hop“s exaggeilˆte\). Purpose clause with \hop“s\, rather than \hina\, with the first aorist active subjunctive of \exaggell“\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou ph“s\). Christianity. For \thaumaston\ (from \thaumaz“\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.

rwp@1Peter:2:12 @{Seemly} (\kalˆn\). Predicate adjective with \anastrophˆn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxas“sin\ (they may glorify, first aorist active subjunctive of \doxaz“\, the purpose of the Christians about the Gentiles. {Wherein} (\en h“i\). "In what thing." {As evil-doers} (\h“s kakopoi“n\). As they did and do, old word (from \kakon\ and \poie“\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek t“n kal“n erg“n\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu“\, old verb (from, \epoptˆs\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hˆmerƒi episkopˆs\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkopˆ\ (from \episkope“\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.

rwp@1Peter:2:14 @{Unto governors} (\hˆgemosin\). Dative again of \hˆgem“n\, a leader (from \hˆgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\h“s di' autou pempomenois\). Present passive participle of \pemp“\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdikˆsin kakopoi“n\). Objective genitive with \ekdikˆsin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoi“n\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie“\ here only in N.T. Found in a magical papyrus.

rwp@1Peter:2:15 @{By well-doing} (\agathopoiountas\). Present active participle of \agathopoie“\, only in LXX and N.T. (Mark:3:4|). In accusative case agreeing with \humas\ understood, accusative of general reference with \phimoin\, present active infinitive (epexegetic infinitive after \to thelˆma tou theou\, the will of God), late and rare verb (from \phimos\ muzzle), as in strkjv@Matthew:22:12|. {The ignorance of foolish men} (\tˆn t“n aphron“n anthr“p“n agn“sian\). \Agn“sia\ is late and rare word (in the papyri) from alpha privative and \gn“sis\ (knowledge), in N.T. only here and strkjv@1Corinthians:15:24| (disgraceful ignorance in both instances). Note alliteration.

rwp@1Peter:2:19 @{For this is acceptable} (\touto gar charis\). "For this thing (neuter singular \touto\, obedience to crooked masters) is grace" (\charis\ is feminine, here "thanks" as in strkjv@Romans:7:25|). "Acceptable" calls for \euprosdekton\ (2:5|), which is not the text here. {If a man endureth griefs} (\ei huopherei tis lupas\). Condition of first class with \ei\ and present active indicative of \hupopher“\, old verb, to bear up under, in N.T. only here, strkjv@1Corinthians:10:13; strkjv@2Timothy:3:11|. Note plural of \lupˆ\ (grief). {For conscience toward God} (\dia suneidˆsin theou\). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts:4:20|), then one can meet it with gladness of heart. \Theou\ (God) is objective genitive. For \suneidˆsis\ (conscience) see on ¯Acts:23:1; strkjv@1Corinthians:8:7|. It occurs again in strkjv@1Peter:3:16|. {Suffering wrongfully} (\pasch“n adik“s\). Present active participle of \pasch“\ and the common adverb \adik“s\, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in strkjv@Matthew:5:10-12|, where Jesus has also "falsely" (\pseudomenoi\). See also strkjv@Luke:6:32-34|.

rwp@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle“\ (\kale“\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen“\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan“\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz“\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie“\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch“\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para the“i\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."

rwp@1Peter:2:22 @{Who did no sin} (\hos hamartian ouk epoiˆsen\). Quotation from strkjv@Isaiah:53:9|. He has already expressed the sinlessness of Christ in strkjv@1:19|. The next clause is a combination of strkjv@Isaiah:53:9; strkjv@Zephaniah:3:13|. For "guile" (\dolos\) see verse 1|. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew:26:60; strkjv@John:18:38; strkjv@19:4,6|).

rwp@1Peter:2:25 @{For ye were going astray like sheep} (\ˆte gar h“s probata plan“menoi\). Brought from strkjv@Isaiah:53:6|, but changed to periphrastic imperfect indicative with \ˆte\ and present middle participle of \plana“\, to wander away. Recall the words of Jesus in strkjv@Luke:15:4-7|. {But are now returned} (\alla epestraphˆte\). Second aorist passive indicative of \epistreph“\, old verb, to turn, to return (Matthew:10:13|). {Unto the Shepherd and Bishop of your souls} (\epi ton poimena kai episkopon t“n psuch“n hum“n\). Jesus called himself the Good Shepherd (John:10:11|, and see also strkjv@Hebrews:13:20|). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in strkjv@Ezekiel:34:11|. Philo calls God \Episcopos\. Jesus is also \Apostolos\ strkjv@Hebrews:3:1|) and he deserves all other titles of dignity that we can give him.

rwp@1Peter:3:6 @{As Sarah} (\h“s Sarra\). {Obeyed Abraham} (\hupˆkouen t“i Abraam\). Imperfect active of \hupakou“\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale“\. See Gen strkjv@18:12|. {Whose children ye now are} (\hˆs egenˆthˆte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie“\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai mˆ phoboumenai mˆdemian ptoˆsin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptoˆsis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe“\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.

rwp@1Peter:3:9 @{Not rendering evil for evil} (\mˆ apodidontes kakon anti kakou\). \Mˆ\ and the present active participle of \apodid“mi\, to give back. The same phrase in strkjv@Romans:12:17| and the same idea in strkjv@1Thessalonians:5:15|. Peter may have obtained it from Paul or both from strkjv@Proverbs:17:13; strkjv@20:22|, "an approximation to Christ's repeal of the \lex talionis\ (Matthew:5:38ff.|) which Plato first opposed among the Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for reviling} (\loidorian anti loidorias\). Allusion to strkjv@2:23| (Christ's own example). {But contrariwise blessing} (\tounantion de eulogountes\). Adverbial accusative and crasis (\to enantion\) of the neuter article and the adjective \enantios\ (\en, antios\, opposite, strkjv@Matthew:14:24|), "on the contrary." For \eulogountes\ (present active participle of \euloge“\) see strkjv@Luke:6:28; strkjv@Romans:12:14| (imperative \eulogeite\). {For hereunto were ye called} (\hoti eis touto eklˆthˆte\). See strkjv@2:21| for this verb and use of \eis touto\ (pointing to the preceding argument). {That ye should inherit a blessing} (\hina eulogian klˆronomˆsˆte\). Purpose clause with \hina\ and the first aorist active subjunctive of \klˆronome“\, a plain reference to Esau, who wanted "to inherit the blessing" (Hebrews:12:17|) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians:4:22ff.|).

rwp@1Peter:3:11 @{Let him turn away} (\ekklinat“\). First aorist active imperative third person singular of \ekklin“\, where the LXX has \ekklinon\ (second person singular). Old verb, in N.T. only here, strkjv@Romans:3:12; strkjv@16:17|. Peter adapted the passage all through to his own construction and use. Songs:as to \poiˆsat“\ (let him do) for \poiˆson\ (do thou), \zˆtˆsat“\ (let him seek) for \zˆtˆson\ (do thou seek), \di“xat“\ (let him pursue) for \di“xon\ (do thou pursue), all first aorist active imperatives (of \poie“, zˆte“, di“k“\). See strkjv@Hebrews:12:14| for "pursuing peace." If men only did!

rwp@1Peter:3:12 @{Upon} (\epi\). In the case of righteous (\dikaious\, in the O.T. sense like \dikaion Lot\ in strkjv@2Peter:2:7|) for their good, but in the case of men "that do evil" (\epi poiountas kaka\, "upon men doing evil things") "the face of the Lord" (\pros“pon kuriou\) is not for their good, \epi\ here approaching "against" in idea.

rwp@1Peter:3:17 @{Better} (\kreitton\). Comparative of \kratus\ as in strkjv@2Peter:2:21; strkjv@Hebrews:1:4|. Patient endurance not only silences calumny (verse 16|), is Christlike (verse 18|), but it has a value of its own (verse 17|). {If the will of God should so will} (\ei theloi to thelˆma tou theou\). Condition of the fourth class again (\ei--theloi\) with \ei\ and the optative. For a like pleonasm see strkjv@John:7:17|. {For well-doing than for evil-doing} (\agathopoiountas ˆ kakopoiountas\). Accusative plural agreeing with \humƒs\ understood (accusative of general reference with the infinitive \paschein\ (to suffer) of the participles from \agathopoie“\ (see strkjv@2:15|) and \kakopoie“\ (Mark:3:4|, and see strkjv@1Peter:2:14| for \kakopoios\).

rwp@1Peter:3:18 @{Because Christ also died} (\hoti kai Christos apethanen\). Songs:the best MSS.; later ones \epathen\ (suffered). The example of Christ should stir us to patient endurance. {For sins} (\peri hamarti“n\). "Concerning sins" (not his, but ours, strkjv@1:18|). \Peri\ (around, concerning) with \hamartias\ in the regular phrase for the sin offering (Leviticus:5:7; strkjv@6:30|), though \huper hamartias\ does occur (Ezekiel:43:25|). Songs:in the N.T. we find both \peri hamarti“n\ (Hebrews:5:3|) and \huper hamarti“n\ (Hebrews:5:1|). {Once} (\hapax\). Once for all (Hebrews:9:28|), not once upon a time (\pote\). {The righteous for the unrighteous} (\dikaios huper adik“n\). Literally, "just for unjust" (no articles). See strkjv@1Peter:2:19| for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. {That he might bring us to God} (\hina hˆmƒs prosagagˆi t“i the“i\). Purpose clause with \hina\, with second aorist active subjunctive of \prosag“\ and the dative case \t“i the“i\. The MSS. vary between \hˆmƒs\ (us) and \humƒs\ (you). The verb \prosag“\ means to lead or bring to (Matthew:18:24|), to approach God (cf. \prosag“gˆn\ in strkjv@Ephesians:2:18|), to present us to God on the basis of his atoning death for us, which has opened the way (Romans:3:25; strkjv@Hebrews:10:19f|.) {Being put to death in the flesh} (\thanat“theis men sarki\). First aorist passive participle of \thanato“\, old verb (from \thanatos\ death), to put to death. \Sarki\ is locative case of \sarx\. {But quickened in the spirit} (\z“opoiˆtheis de pneumati\). First aorist passive participle of \z“opoie“\ rare (Aristotle) verb (from \z“opoios\ making alive), to make alive. The participles are not antecedent to \apethanen\, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See strkjv@1Corinthians:15:22| for the use of the verb for the resurrection of the body. But the use of the word \pneumati\ (locative case) in contrast with \sarki\ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22|. The following verses have caused more controversy than anything in the Epistle.

rwp@1Peter:3:19 @{In which also} (\en h“i kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \N“e kai\ (Noah also), or \En“ch kai\ (Enoch also), or \en h“i kai En“ch\ (in which Enoch also) which an early scribe misunderstood or omitted \En“ch kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekˆruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kˆruss“\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en h“i\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulakˆi pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulakˆi\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.

rwp@1Peter:4:9 @{Using hospitality} (\philoxenoi\). "Friendly to strangers," old word (from \philos, xenos\), in N.T. only here and strkjv@1Timothy:3:2; strkjv@Titus:1:8|. No verb here in the Greek. {Without murmuring} (\aneu goggusmou\). Like \ch“ris goggusm“n\ in strkjv@Phillipians:2:14|. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew:25:35|). Inns were rare and very poor. Hospitality made mission work possible (3John:1:5|).

rwp@1Peter:4:10 @{Gift} (\charisma\). Late N.T. word (in late papyri) from \charizomai\, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Corinthians:12:4,9,29-31; strkjv@Romans:12:6|). {Ministering} (\diakonountes\). Present active participle plural of \diakone“\, common verb (Matthew:20:28|), though \hekastos\ (each) is singular. {As good stewards} (\h“s kaloi oikonomoi\). For "steward" (\oikonomos\, house-manager) see strkjv@Luke:16:1; strkjv@1Corinthians:4:1| (used by Paul of himself) and of any bishop (Titus:1:7|), but here of any Christian. See \kalos\ used with \diakonos\ in strkjv@1Timothy:4:6|. {Of the manifold grace of God} (\poikilˆs charitos theou\). For \poikilos\ (many-colored) see on ¯1:6; strkjv@James:1:2|.

rwp@1Peter:4:15 @{Let no one of you suffer} (\mˆ tis hum“n paschet“\). Prohibition with \mˆ\ and present active imperative (habit prohibited). {As} (\h“s\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ˆ h“s\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotri“n epithumˆtˆs\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.

rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain“\, old verb, from \poimˆn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimˆn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope“\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\mˆ anagkast“s\). Negative \mˆ\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousi“s\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mˆde aischrokerd“s\). A compound adverb not found elsewhere, but the old adjective \aischrokerdˆs\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothum“s\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.

rwp@1Peter:5:3 @{Lording it over} (\katakurieuontes\). Present active participle of \katakurieu“\, late compound (\kata, kurios\) as in strkjv@Matthew:20:25|. {The charge allotted to you} (\t“n klˆr“n\). "The charges," "the lots" or "the allotments." See it in strkjv@Acts:1:17,25| in this sense. The old word meant a die (Matthew:27:25|), a portion (Colossians:1:12; strkjv@1Peter:1:4|), here the charges assigned (cf. strkjv@Acts:17:4|). From the adjective \klˆrikos\ come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie." {Making yourselves ensamples} (\tupoi ginomenoi\). Present active participle of \ginomai\ and predicate nominative \tupoi\ (types, models) for which phrase see strkjv@1Thessalonians:1:7|. Continually becoming. See strkjv@2:21| for \hupogrammos\ (writing-copy). {To the flock} (\tou poimniou\). Objective genitive.

rwp@1Peter:5:4 @{When the chief Shepherd shall be manifested} (\phaner“thentos tou archipoimenos\). Genitive absolute with first aorist passive participle of \phanero“\, to manifest, and genitive of \archipoimˆn\, a compound (\archi, poimˆn\) after analogy of \archiereus\, here only in N.T., but in _Testam. of Twelve Patrs_. (Jud. 8) and on a piece of wood around an Egyptian mummy and also on a papyrus A.D. 338 (Deissmann, _Light, etc._, p. 100). See strkjv@Hebrews:13:20| for \ho poimˆn ho megas\ (the Shepherd the great). {Ye shall receive} (\komieisthe\). Future of \komiz“\ (1:9|, which see). {The crown of glory that fadeth not away} (\ton amarantinon tˆs doxˆs stephanon\). For "crown" (\stephanos\) see strkjv@James:1:12; strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8; strkjv@Revelation:2:10; strkjv@3:10; strkjv@4:4|. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews:2:9|). In all these passages it is the crown of victory as it is here. See strkjv@1:4| for \amarantos\, unfading. \Amarantinos\ is made from that word as the name of a flower \amaranth\ (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth" or "amarantine," "the amarantine (unfading) crown of glory."

rwp@1Peter:5:10 @{The God of all grace} (\ho theos tˆs charitos\). See strkjv@4:10| for \poikilˆs charitos theou\ (of the variegated grace of God). {In Christ} (\en Christ“i\). A Pauline phrase (2Corinthians:5:17-19|), but Petrine also. For God's "calling" us (\kalesas\) see strkjv@1Thessalonians:5:23f.; strkjv@1Corinthians:1:8f.; strkjv@Romans:8:29f|. {After that ye have suffered a little while} (\oligon pathontas\). Second aorist active participle of \pasch“\, antecedent to the principal verbs which are future active (\katartisei\, to mend, strkjv@Mark:1:19; strkjv@Galatians:6:1|, \stˆrixei\, for which see strkjv@Luke:9:51; strkjv@22:32|, \sthen“sei\ from \sthenos\ and so far a \hapax legomenon\ like \enischu“\ according to Hesychius). For \oligon\ see strkjv@1:6|.

rwp@1Thessalonians:1:2 @{We give thanks} (\eucharistoumen\). Late denominative verb \euchariste“\ from \eucharistos\ (grateful) and that from \eu\, well and \charizomai\, to show oneself kind. See \charis\ in verse 1|. "The plural implies that all three missionaries prayed together" (Moffatt). {Always} (\pantote\). Late word, rare in LXX. Songs:with \euchariste“\ in strkjv@2Thessalonians:1:3; strkjv@2:13; strkjv@1Corinthians:1:4; strkjv@Ephesians:5:20; strkjv@Phillipians:1:3|. Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite." {For you all} (\peri pant“n hum“n\). Paul "encircled (\peri\, around) them all," including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. (Phillipians:1:3,7|). {Making mention} (\mneian poioumenoi\). Paul uses this very idiom in Rom strkjv@1:9; strkjv@Ephesians:1:16; strkjv@Philemon:1:4|. Milligan cites a papyrus example of \mneian poioumenoi\ in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? {In} here is \epi=\"in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hˆm“n\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenˆthˆ eis humƒs\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis humƒs\ like the _Koin‚_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagi“i kai plˆrophoriƒi pollˆi\). Preposition \en\ repeated with \log“i, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plˆrophoriƒi\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plˆrophore“\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kath“s oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenˆthˆmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenˆthˆmen\, (not \ˆmetha\, we were). An epexegetical comment with {for your sake} (\di' humƒs\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

rwp@1Thessalonians:1:9 @{They themselves} (\autoi\). The men of Macedonia, voluntarily. {Report} (\apaggellousin\). Linear present active indicative, keep on reporting. {What manner of entering in} (\hopoian eisodon\). What sort of entrance, qualitative relative in an indirect question. {We had} (\eschomen\). Second aorist active (ingressive) indicative of the common verb \ech“\. {And how} (\kai p“s\). Here the interrogative adverb \p“s\ in this part of the indirect question. This part about "them" (you) as the first part about Paul. The verb \epistreph“\ is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In strkjv@Galatians:4:9| Paul uses it for turning to the weak and beggarly elements of Judaism. {From idols} (\apo t“n eidol“n\). Old word from \eidos\ (figure) for image or likeness and then for the image of a heathen god (our _idol_). Common in the LXX in this sense. In strkjv@Acts:14:15| Paul at Lystra urged the people {to turn from these vain things to the living God} (\apo tout“n t“n matai“n epistrephein epi theon z“nta\), using the same verb \epistrephein\. Here also Paul has a like idea, {to serve a living and true God} (\douleuein the“i z“nti kai alˆthin“i\). No article, it is true, but should be translated "the living and true God" (cf. strkjv@Acts:14:15|). Not "dead" like the idols from which they turned, but alive and genuine (\alˆthinos\, not \alˆthˆs\).

rwp@1Thessalonians:2:1 @{For yourselves know} (\autoi gar oidate\). This explanatory \gar\ takes up in verses 1-12| the allusion in strkjv@1:9| about the "report" concerning the entrance (\eisodon\, way in, \eis, hodon\), {unto you} (\tˆn pros humƒs\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause {that it hath not been found vain} (\hoti ou kenˆ gegonen\). Literally, {that it has not become empty}. Second perfect active (completed state) of \ginomai\. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: _Non inanis, sed plena virtutis_. Cf. strkjv@1:5|. \Kenos\ is hollow, empty, while \mataios\ is fruitless, ineffective. In strkjv@1Corinthians:15:14,17| Paul speaks of \kenon to kˆrugma\ ({empty the preaching}) and \mataia hˆ pistis\ ({vain the faith}). One easily leads to the other.

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

rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\t“n kai ton Kurion apokteinant“n Iˆsoun kai tous prophˆtas\). First aorist active participle of \apoktein“\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hˆmƒs ekdi“xant“n\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\The“i mˆ areskont“n\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthr“pois enanti“n\). Dative case with the adjective \enanti“n\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.

rwp@1Thessalonians:3:3 @{That no man be moved} (\to mˆdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain“\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithˆmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.

rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell“\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.

rwp@1Thessalonians:4:1 @{Finally} (\loipon\). Accusative of general reference of \loipos\, as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Songs:\to loipon\ in strkjv@2Thessalonians:3:1; strkjv@Phillipians:3:1; strkjv@4:8|. {We beseech} (\er“t“men\). Not "question" as in ancient Greek, but as often in N.T. (1Thessalonians:5:12; strkjv@2Thessalonians:2:1; strkjv@Phillipians:4:3|) and also in papyri to make urgent request of one. {How ye ought} (\to p“s dei humƒs\). Literally, explanatory articular indirect question (\to p“s\) after \parelabˆte\ according to common classic idiom in Luke (Luke:1:62; strkjv@22:2,4,23,24|) and Paul (Romans:8:26|). {That ye abound} (\hina perisseuˆte\). Loose construction of the \hina\ clause with present subjunctive after two subordinate clauses with \kath“s\ (as, even as) to be connected with "beseech and exhort." {More and more} (\mallon\). Simply {more}, but added to same idea in \perisseuˆte\. See also verse 11|.

rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos hum“n\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz“\ and both to take the place of the old words \hagiz“, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo tˆs porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

rwp@1Thessalonians:4:10 @{Ye do it} (\poieite auto\). The \auto\ refers to \to agapƒin allˆlous\ (to love one another). Delicate praise.

rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \gin“sk“\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri t“n koim“men“n\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimˆmen“n\ of many later MSS. From old \koima“\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kath“s hoi loipoi hoi mˆ echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

rwp@1Thessalonians:4:15 @{By the word of the Lord} (\en log“i Kuriou\). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in strkjv@1Corinthians:11:23|. Jesus may have spoken on this subject though it has not been preserved to us (cf. strkjv@Mark:9:1|). {Ye that are alive} (\hˆmeis hoi z“ntes\). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote. {Shall in no wise precede} (\ou mˆ phthas“men\). Second aorist active subjunctive of \phthan“\, to come before, to anticipate. This strong negative with \ou mˆ\ (double negative) and the subjunctive is the regular idiom (Robertson, _Grammar_, p. 929). Hence there was no ground for uneasiness about the dead in Christ.

rwp@1Thessalonians:5:9 @{But unto the obtaining of salvation through our Lord Jesus Christ} (\alla eis peripoiˆsin s“tˆrias dia tou Kuriou hˆm“n Iˆsou Christou\). The difficult word here is \peripoiˆsin\ which may be passive, God's possession as in strkjv@1Peter:2:9|, or active, obtaining, as in strkjv@2Thessalonians:2:14|. The latter is probably the idea here. We are to keep awake so as to fulfil God's purpose (\etheto\, appointed, second aorist middle indicative of \tithˆmi\) in calling us. That is our hope of final victory (salvation in this sense).

rwp@1Timothy:1:9 @{Is not made for} (\ou keitai\). The use of \keitai\ for \tetheitai\ (perfect passive of \tithˆmi\) is a common enough idiom. See the same point about law in strkjv@Galatians:18-23; strkjv@Romans:13:13|. For "knowing this" (\eid“s touto\) see strkjv@Ephesians:5:5|. {Unruly} (\anupotaktois\). Dative (like all these words) of the late verbal (\a\ privative and \hupotass“\). In N.T. only here, strkjv@Titus:1:6,10; strkjv@Hebrews:2:8|. {Ungodly} (\asebesi\). See strkjv@Romans:4:5; strkjv@5:6|. {Sinners} (\hamart“lois\). See strkjv@Romans:3:7|. {Unholy} (\anosiois\). Common word (\a\ privative and \hosios\. In N.T. only here and strkjv@2Timothy:3:2|. {Profane} (\bebˆlois\). Old word from \bain“\, to go, and \bˆlos\, threshold. See strkjv@Hebrews:12:16|. {Murderers of fathers} (\patrol“iais\). Late form for common Attic \patral“iais\ (from \patˆr\, father, and \aloia“\, to smite) only here in N.T. {Murderers of mothers} (\mˆtrol“iais\). Late form Attic \mˆtral“iais\. Only here in N.T. {Manslayers} (\andraphonois\). Old compound (\anˆr\, man, \phonos\, murder). Only here in N.T.

rwp@1Timothy:1:12 @{I thank} (\charin ech“\). "I have gratitude to." Common phrase (Luke:17:9|), not elsewhere in Paul. {That enabled me} (\t“i endunam“santi me\). First aorist active articular participle of \endunamo“\. Late verb, but regular Pauline idiom (Romans:4:20; strkjv@Phillipians:4:13; strkjv@Ephesians:6:10; strkjv@1Timothy:1:12; strkjv@2Timothy:4:17|). {Appointing me to his service} (\themenos eis diakonian\). Second aorist middle participle. Pauline phrase and atmosphere (Acts:20:24; strkjv@1Corinthians:3:5; strkjv@12:18,28; strkjv@2Corinthians:3:6; strkjv@4:1; strkjv@Colossians:1:23; Eph. strkjv@3:7; strkjv@1Timothy:4:6; strkjv@2Timothy:4:5,11|).

rwp@1Timothy:2:7 @{For which} (\eis ho\). The testimony of Jesus in his self-surrender (verse 6|). See \eis ho\ in strkjv@2Timothy:1:11|. {I was appointed} (\etethˆn eg“\). First aorist passive indicative of \tithˆmi\. {Preacher and apostle} (\kˆrux kai apostolos\). In strkjv@2Timothy:1:10| Paul adds \didaskalos\ (herald, apostle, teacher) as he does here with emphasis. In strkjv@Colossians:1:23f.| he has \diakonos\ (minister). He frequently uses \kˆruss“\ of himself (1Corinthians:1:23; strkjv@9:27; strkjv@Galatians:2:2; strkjv@Romans:10:8f.|). {I speak the truth, I lie not} (\alˆtheian leg“, ou pseudomai\). A Pauline touch (Romans:9:1|). Cf. strkjv@Galatians:1:20; strkjv@2Corinthians:11:31|. Here alone he calls himself "a teacher of the Gentiles," elsewhere apostle (Romans:11:13|), minister (Romans:15:16|), prisoner (Ephesians:3:1|).

rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti top“i\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosi“s\ in strkjv@1Thessalonians:2:10| and \hosiotˆs\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\ch“ris orgˆs kai dialogismou\). See strkjv@Phillipians:2:14|.

rwp@1Timothy:3:1 @{Faithful is the saying} (\pistos ho logos\). Here the phrase points to the preceding words (not like strkjv@1:15|) and should close the preceding paragraph. {If a man seeketh} (\ei tis oregetai\). Condition of first class, assumed as true. Present middle indicative of \oreg“\, old verb to reach out after something, governing the genitive. In N.T. only here, strkjv@6:10; strkjv@Hebrews:11:16|. {The office of a bishop} (\episkopˆs\). Genitive case after \oregetai\. Late and rare word outside of LXX and N.T. (in a Lycaonian inscription). From \episkope“\ and means "over-seership" as in strkjv@Acts:1:20|.

rwp@1Timothy:3:13 @{Gain to themselves} (\heautois peripoiountai\). Present middle indicative of \peripoie“\, old verb, to make besides (\peri\, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (\heautois\) repeated as often happens in the _Koin‚_. In N.T. only here, strkjv@Luke:17:33; strkjv@Acts:20:28| (Paul also, quoting strkjv@Isaiah:43:21|). {A good standing} (\bathmon kalon\). Late word from \bain“\, in LXX for steps at a door (1Samuel:5:5|). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. {Much boldness} (\pollˆn parrˆsian\). A Pauline phrase (2Corinthians:3:12; strkjv@7:4; strkjv@Phillipians:1:20|). {In the faith which is in Christ Jesus} (\en pistei tˆi en Christ“i Iˆsou\). Pauline phrase again (Acts:26:18; strkjv@Galatians:3:26; strkjv@Colossians:1:4; strkjv@Ephesians:1:15; strkjv@2Timothy:1:13; strkjv@3:15|).

rwp@1Timothy:4:9 @See strkjv@1:15| for these very words, but here the phrase points to the preceding words, not to the following as there.

rwp@2Corinthians:1:9 @{Yea} (\alla\). Confirmatory use as in strkjv@7:11|, rather than adversative. {The answer of death} (\to apokrima tou thanatou\) This late word from \apokrinomai\, to reply, occurs nowhere else in N.T., but is in Josephus, Polybius, inscriptions and papyri (Deissmann, _Bible Studies_, p. 257; Moulton and Milligan's _Vocabulary_), and always in the sense of decision or judgment rendered. But Vulgate renders it by _responsum_ and that idea suits best here, unless Paul conceives God as rendering the decision of death. {We ourselves have had within ourselves} (\autoi en heautois eschˆkamen\). Regular perfect of \ech“\, to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also \eschˆka\ in strkjv@2:13| (Moulton, _Prolegomena_, p. 143f.; Robertson, _Grammar_, p. 896f.). {That we should not trust in ourselves} (\hina mˆ pepoithotes “men eph' heautois\). A further purpose of God in affliction beyond that in verse 4|. "This dreadful trial was sent to him in order to give him a precious spiritual lesson (12:7-10|)" (Robertson and Plummer). Note periphrastic perfect active subjunctive of \peith“\, to persuade. {In} (\epi\), upon, both ourselves and God.

rwp@2Corinthians:1:15 @{Confidence} (\pepoithˆsei\). This late word (LXX Philo, Josephus) is condemned by the Atticists, but Paul uses it a half dozen times (3:4| also). {I was minded to come} (\eboulomˆn elthein\). Imperfect, I was wishing to come, picturing his former state of mind. {Before unto you} (\proteron pros humas\). This was his former plan (\proteron\) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in verse 16| "and by you to pass into Macedonia." {That ye might have a second benefit} (\hina deuteran charin schˆte\). Or second "joy" if we accept \charan\ with Westcott and Hort. This would be a real second blessing (or joy) if they should have two visits from Paul.

rwp@2Corinthians:1:18 @{Is not yea and nay} (\ouk estin nai kai ou\). He is not a Yes and No man, saying Yes and meaning or acting No. Paul calls God to witness on this point.

rwp@2Corinthians:2:3 @{I wrote this very thing} (\egrapsa touto auto\). Is this (and \egrapsa\ in verses 4,9,12|) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in strkjv@8:18; strkjv@9:3| (Robertson, _Grammar_, p. 854f.). If not epistolary aorist as seems improbable from the context and from strkjv@7:8-12|, to what Epistle does he refer? To strkjv@1Corinthians:5| or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in verses 3,4; strkjv@7:8-12| can hardly apply to I Corinthians. {Should have sorrow} (\lupˆn sch“\). Second aorist (ingressive) active subjunctive of \ech“\, should get sorrow, after \hina mˆ\ negative final particles. {From them of whom} (\aph' h“n\). Antecedent omitted, \apo tout“n aph' h“n\ (from those from whom). {I ought} (\edei me\). Imperfect for unrealized present obligation as often and like English. {Having confidence} (\pepoith“s\). Second perfect active participle of \peith“\ (1:9|).

rwp@2Corinthians:2:14 @{But thanks be unto God} (\t“i de the“i charis\). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to strkjv@6:10| on the subject of the Glory of the Christian Ministry as Bachmann points out in his _Kommentar_ (p. 124), only he runs it from strkjv@2:12-7:1| (_Aus der Tiefe in die Hohe_, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul's rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul's nature and his mature grasp of the great things in service for Christ. See my _The Glory of the Ministry (An Exposition of II Cor. strkjv@2:12-6:10_). {Always} (\pantote\). The sense of present triumph has blotted out the gloom at Troas. {Leadeth in triumph} (\thriambeuonti\). Late common _Koin‚_ word from \thriambos\ (Latin _triumphus_, a hymn sung in festal processions to Bacchus). Verbs in \-eu“\ (like \mathˆteu“\, to make disciples) may be causative, but no example of \thriambeu“\ has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God's triumphal procession. {The savour} (\tˆn osmˆn\). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

rwp@2Corinthians:3:18 @{We all} (\hˆmeis pantes\). All of us Christians, not merely ministers. {With unveiled face} (\anakekalummen“i pros“p“i\). Instrumental case of manner. Unlike and like Moses. {Reflecting as in a mirror} (\katoptrizomenoi\). Present middle participle of \katoptriz“\, late verb from \katoptron\, mirror (\kata, optron\, a thing to see with). In Philo (_Legis Alleg_. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in strkjv@1Corinthians:13:12|. There is an inscription of third century B.C. with \egkatoptrisasthai eis to hud“r\, to look at one's reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. {Are transformed} (\metamorphoumetha\). Present passive (are being transformed) of \metamorpho“\, late verb and in papyri. See on ¯Matthew:17:2; strkjv@Mark:9:2| where it is translated "transfigured." It is the word used for heathen mythological metamorphoses. {Into the same image} (\tˆn autˆn eikona\). Accusative retained with passive verb \metamorphoumetha\. Into the likeness of God in Christ (1Corinthians:15:48-53; strkjv@Romans:8:17,29; strkjv@Colossians:3:4; strkjv@1John:3:2|). {As from the Lord the Spirit} (\kathaper apo Kuriou pneumatos\). More likely, "as from the Spirit of the Lord."

rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthˆi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu“\) for striking down a tent. {The earthly house of our tabernacle} (\hˆ epigeios hˆm“n oikia tou skˆnous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\skˆnos\, another form of \skˆnˆ\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomˆn ek theou\). This \oikodomˆ\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \skˆnos\. {Not made with hands} (\acheiropoiˆton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiˆton\ and the newly made vernacular \acheiropoiˆton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.

rwp@2Corinthians:5:9 @{We make it our aim} (\philotimoumetha\). Old and common verb, present middle, from \philotimos\ (\philos, timˆ\, fond of honour), to act from love of honour, to be ambitious in the good sense (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:15:20|). The Latin _ambitio_ has a bad sense from _ambire_, to go both ways to gain one's point. {To be well-pleasing to him} (\euarestoi aut“i einai\). Late adjective that shows Paul's loyalty to Christ, his Captain. Found in several inscriptions in the _Koin‚_ period (Deissmann, _Bible Studies_, p. 214; Moulton and Milligan's _Vocabulary_).

rwp@2Corinthians:5:16 @{Henceforth} (\apo tou nun\). From the time that we gained this view of Christ's death for us. {After the flesh} (\kata sarka\). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh (\en tˆi sarki\), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Galatians:3:28|) as he looks at men from the standpoint of the Cross of Christ. {Even though we have known Christ after the flesh} (\ei kai egn“kamen kata sarka Christon\). Concessive clause (\ei kai\, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ \kata sarka\, but now no longer does it. Obviously he uses \kata sarka\ in precisely the same sense that he did in verse 15| about men. He had before his conversion known Christ \kata sarka\, according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Acts:9:4|). That event turned Paul clean round and he no longer knows Christ in the old way \kata sarka\. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.

rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hˆmas heaut“i dia Christou\). Here Paul uses one of his great doctrinal words, \katallass“\, old word for exchanging coins. \Diallass“\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass“\ is old verb, but more frequent in later writers. We find \sunallass“\ in strkjv@Acts:7:26| and \apokatallass“\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallagˆ\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hˆmin tˆn diakonian tˆs katallagˆs\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton mˆ gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\mˆ gnonta\, second aorist active participle of \gin“sk“\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoiˆsen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hˆmeis gen“metha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).

rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatathese“s\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithˆmi\. {For we are the temple of the living God} (\hˆmeis gar naos theou esmen z“ntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kath“s eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoikˆs“ en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.

rwp@2Corinthians:8:10 @{Judgment} (\gn“mˆn\). Deliberate opinion, but not a "command" (\epitagˆ\ verse 8|). Cf. strkjv@1Corinthians:7:25|. {A year ago} (\apo perusi\) From last year. {Not only to do, but also to will} (\ou monon to poiˆsai, alla kai to thelein\). Articular infinitives the objects of \proenˆrxasthe\ on which verb see verse 6|). That is to say, the Corinthians promised before any others.

rwp@2Corinthians:8:19 @{But who was also appointed} (\alla kai cheirotonˆtheis\). Anacoluthon. The first aorist passive participle \cheirotonˆtheis\ is from \cheirotone“\, old verb to stretch out the hands (\cheir tein“\) and so to vote in public. The idea is that this brother was chosen by the churches, not by Paul. Only here in N.T. save strkjv@Acts:14:23| where it means to appoint without notion of raising the hands. In strkjv@Acts:10:41| we have \procheirotone“\. {To travel with us} (\sunekdˆmos\). Late word for travelling companion. Songs:in the inscriptions (\sun\, together with, \ekdˆmos\, away from home).

rwp@2Corinthians:9:7 @{He hath purposed} (\proˆirˆtai\). Perfect middle indicative of \proaireomai\, to choose beforehand, old verb, here only in N.T. Permanent purpose also. {Not grudgingly} (\mˆ ek lupˆs\). The use of \mˆ\ rather than \ou\ shows that the imperative \poieit“\ (do) or \didot“\ (give) is to be supplied. Not give as out of sorrow. {Or of necessity} (\ˆ ex anagkˆs\). As if it were like pulling eye-teeth. {For God loveth a cheerful giver} (\hilaron gar dotˆn agapƒi ho theos\). Our word "hilarious" comes from \hilaron\ which is from \hilaos\ (propitious), an old and common adjective, only here in N.T.

rwp@2Corinthians:9:13 @{Seeing that they glorify God} (\doxazontes ton theon\). Anacoluthon again. The nominative participle used independently like \ploutizomenoi\ in verse 11|. {Obedience} (\hupotagˆi\). Late and rare word from \hupotass“\, to subject, middle to obey. Only in Paul in N.T. {Of your confession} (\tˆs homologias hum“n\). Old word from \homologe“\ (\homologos, homou, leg“\), to say together. It is either to profess (Latin _profiteor_, to declare openly) or to confess (Latin _confiteor_, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. {For the liberality of your contribution} (\haplotˆti tˆs koin“nias\). This is the point that matters just now. Paul drives it home. On this use of \koin“nia\ see on ¯8:4|.

rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg“ Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prautˆtos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prautˆs\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieikˆs\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\ap“n tharr“\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.

rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomenˆs tˆs piste“s\). Genitive absolute of the present passive participle of \auxan“\, to grow. {We shall be magnified} (\megalunthˆnai\). First aorist passive infinitive of \megalun“\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz“\, to hope.

rwp@2Corinthians:11:8 @{I robbed} (\esulˆsa\). Old verb to despoil, strip arms from a slain foe, only here in N.T. He allowed other churches to do more than their share. {Taking wages} (\lab“n ops“nion\). For \ops“nion\ see on ¯1Corinthians:9:7; strkjv@Romans:6:17|. He got his "rations" from other churches, not from Corinth while there.

rwp@2Corinthians:12:17 @{Did I take advantage} (\epleonektˆsa\). Paul goes right to the point without hedging. For this verb from \pleon\ and \ech“\, to have more, see on ¯2Corinthians:2:11; strkjv@7:2|. {By any one of them} (\tina--di' autou\). An anacoluthon for \tina\ is left in the accusative without a verb and \di' autou\ takes up the idea, "as to any one by him." {Whom} (\h“n\). The genitive relative is attracted from the accusative \hous\ into the case of the unexpressed antecedent \touton\). \Mˆ\ expects the negative answer as does \mˆti\ in 18|.

rwp@2John:1:10 @{If any one cometh and bringeth not} (\ei tis erchetai kai ou pherei\). Condition of first class with \ei\ and two present indicatives (\erchetai, pherei\). {This teaching} (\tautˆn tˆn didachˆn\). This teaching of Christ of verse 9|, which is the standard by which to test Gnostic deceivers (verse 7|). John does not refer to entertaining strangers (He strkjv@13:2; strkjv@1Timothy:5:10|), but to the deceiving propagandists who were carrying dissension and danger with them. {Receive him not} (\mˆ lambanete auton\). Present active imperative with \mˆ\. For \lamban“\ in this sense see strkjv@John:1:12; strkjv@6:21; strkjv@13:20|. {Into your house} (\eis oikian\). Definite without the article like our at home, to town. {Give him no greeting} (\chairein aut“i mˆ legete\). "Say not farewell to him." Apparently \chairein\ here (present active infinitive, object of \legete\ present active imperative with negative \mˆ\) is used of farewell as in strkjv@2Corinthians:13:11|, though usually in the N.T. (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in strkjv@Luke:10:5|. On the other hand, if \chairein\ means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.

rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher“\, old double compound, to bring in (\eispher“\), besides (\para\), here only in N.T. {All diligence} (\spoudˆn pƒsan\). Old word from \speud“\ to hasten (Luke:19:5f.|). This phrase (\pƒsan spoudˆn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin‚_). {In your faith} (\en tˆi pistei hum“n\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agapˆ\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorˆgˆsate\). First aorist active imperative of \epichorˆge“\, late and rare double compound verb (\epi\ and \chorˆge“\ strkjv@1Peter:4:11| from \chorˆgos\, chorus-leader, \choros\ and \hˆgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretˆn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gn“sin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@2Peter:1:10 @{Wherefore} (\dio\). Because of the exhortation and argument in verses 5-9|. {Give the more diligence} (\mƒllon spoudasate\). "Become diligent (first aorist ingressive active imperative of \spoudaz“\ as in strkjv@2Timothy:2:15; strkjv@2Peter:1:15|) the more" (\mallon\, not less). {To make} (\poieisthai\). Present middle infinitive of \poie“\, to make for yourselves. {Calling and election} (\klˆsin kai eklogˆn\). Both words (\klˆsin\, the invitation, \eklogˆn\, actual acceptance). See for \eklogˆ\ strkjv@1Thessalonians:1:4; strkjv@Romans:9:11|. {If ye do} (\poiountes\). Present active circumstantial (conditional) participle of \poie“\, "doing." {Ye shall never stumble} (\ou mˆ ptaisˆte pote\). Strong double negative (\ou mˆ pote\) with first aorist active subjunctive of \ptai“\, old verb to stumble, to fall as in strkjv@James:2:10; strkjv@3:2|.

rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mellˆs“ aei\). Future active of \mell“\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnˆskein\). Present active infinitive of \hupomimnˆsk“\, old causative compound (\hupo, mimnˆsk“\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri tout“n\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estˆrigmenous\). Perfect passive concessive participle of \stˆriz“\ (1Peter:5:10|). The very verb (\stˆrison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en tˆi parousˆi alˆtheiƒi\). "In the present truth" (the truth present to you), \parousˆi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \par“n\. Firmly established in the truth, but all the same Peter is eager to make them stronger.

rwp@2Peter:1:15 @Peter may also have had an intimation by vision of his approaching death (cf. the legend _Domine quo vadis_) as Paul often did (Acts:16:9; strkjv@18:9; strkjv@21:11; strkjv@23:11; strkjv@27:23|). {At every time} (\hekastote\). As need arises, old adverb, here alone in N.T. {After my decease} (\meta tˆn emˆn exodon\). For \exodos\ meaning death see strkjv@Luke:9:31|, and for departure from Egypt (way out, \ex, hodos\) see strkjv@Hebrews:11:22|, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the "exodus" of Jesus from earth. {That ye may be able} (\echein humas\). Literally, "that ye may have it," the same idiom with \ech“\ and the infinitive in strkjv@Mark:14:8; strkjv@Matthew:18:25|. It is the object-infinitive after \spoudas“\ (I will give diligence, for which see verse 10|). {To call these things to remembrance} (\tˆn tout“n mnˆmˆn poieisthai\). Present middle infinitive of \poie“\ (as in verse 10|). \Mnˆmˆ\ is an old word (from \mnaomai\), here alone in N.T. This idiom, like the Latin _mentionem facere_, is common in the old writers (papyri also both for "mention" and "remembrance"), here only in N.T., but in strkjv@Romans:1:20| we have \mneian poioumai\ (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark's Gospel, which would help them after Peter was gone. Mark's Gospel was probably already written at Peter's suggestion, but Peter may have that fact in mind here.

rwp@2Peter:3:16 @{As also in all his epistles} (\h“s kai en pasais epistolais\). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter "received every one of St. Paul's Epistles within a month or two of its publication" (Bigg). And yet Peter does not here assert the formation of a canon of Paul's Epistles. {Speaking in them of these things} (\lal“n en autais peri tout“n\). Present active participle of \lale“\. That is to say, Paul also wrote about the second coming of Christ, as is obviously true. {Hard to be understood} (\dusnoˆta\). Late verbal from \dus\ and \noe“\ (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2Timothy:2:17|) and Spitta holds that Paul's teaching about grace was twisted to mean moral laxity like strkjv@Galatians:3:10; strkjv@Romans:3:20,28; strkjv@5:20| (with which cf. strkjv@6:1| as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. {Unlearned} (\amatheis\). Old word (alpha privative and \manthan“\ to learn), ignorant, here only in N.T. {Unsteadfast} (\astˆriktoi\). See on ¯2:14|. {Wrest} (\streblousin\). Present active indicative of \streblo“\, old verb (from \streblos\ twisted, \streph“\, to turn), here only in N.T. {The other scriptures} (\tas loipas graphas\). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1Thessalonians:5:27; strkjv@Colossians:4:16|) just as the prophets of old did (2Peter:1:20f.|). Note \loipas\ (rest) here rather than \allas\ (other). Peter thus puts Paul's Epistles on the same plane with the O.T., which was also misused (Matthew:5:21-44; strkjv@15:3-6; strkjv@19:3-10|).

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:1:3 @{We are bound} (\opheilomen\). Paul feels a sense of obligation to keep on giving thanks to God (\eucharistein t“i the“i\, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in strkjv@2:13| and nowhere else in his thanksgivings. It is not necessity (\dei\) that Paul here notes, but a sense of personal obligation as in strkjv@1John:2:6| (Milligan). {Even as it is meet} (\kath“s axion estin\). \Opheilomen\ points to the divine, \axion\ to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective \axios\ is from \ag“\, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. {For that your faith groweth exceedingly} (\hoti huperauxanei hˆ pistis hum“n\). Causal use of \hoti\ referring to the obligation stated in \opheilomen\. The verb \huperauxan“\ is one of Paul's frequent compounds in \huper\ (\huper-bain“\, strkjv@1Thessalonians:4:6|; \huper-ek-tein“\, strkjv@2Corinthians:10:14|; \huper-en-tugchan“\, strkjv@Romans:8:26|; \huper-nika“\, strkjv@Romans:8:37|; \huper-pleonaz“\, strkjv@1Timothy:1:14|) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (\huper\) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew:13:31f.|). {Aboundeth} (\pleonazei\). Same verb in strkjv@1Thessalonians:3:12|, here a fulfilment of the prayer made there. Milligan finds _diffusive_ growth of love in this word because of "each one" (\henos hekastou\). Frame finds in this fulfilment of the prayer of strkjv@1Thessalonians:3:12| one proof that II Thessalonians is later than I Thessalonians.

rwp@2Thessalonians:1:5 @{A manifest token of the righteous judgment of God} (\endeigma tˆs dikaias krise“s tou theou\). Old word from \endeiknumi\, to point out, result reached (\-ma\), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in strkjv@Romans:8:3; strkjv@12:1|, or in the nominative absolute when \ho estin\, if supplied, would explain it as in strkjv@Phillipians:1:28|. This righteous judgment is future and final (verses 6-10|). {To the end that you may be counted worthy} (\eis to kataxi“thˆnai humas\). Another example of \eis to\ for purpose with first aorist passive infinitive from \kataxio“\, old verb, with accusative of general reference \humas\ and followed by the genitive \tˆs basileias\ (kingdom of God). See strkjv@1Thessalonians:2:12| for {kingdom of God}. {For which ye also suffer} (\huper hˆs kai paschete\). Ye {also} as well as we and the present tense means that it is still going on.

rwp@2Thessalonians:1:6 @{If so be that it is a righteous thing with God} (\eiper dikaion para the“i\). Condition of first class, determined as fulfilled, assumed as true, but with \eiper\ (if on the whole, provided that) as in strkjv@Romans:8:9,17|, and with no copula expressed. A righteous thing "with God" means by the side of God (\para the“i\) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 5|. {To recompense affliction to them that afflict you} (\antapodounai tois thlibousin hˆmƒs thlipsin\). Second aorist active infinitive of double compound \ant-apodid“mi\, old verb, either in good sense as in strkjv@1Thessalonians:3:9| or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

rwp@2Thessalonians:2:14 @{Whereunto} (\eis ho\). The goal, that is the final salvation (\s“tˆria\). Through our gospel (\dia tou euaggeliou hˆm“n\). God called the Thessalonians through Paul's preaching as he calls men now through the heralds of the Cross as God {chose} (cf. strkjv@1Thessalonians:2:12; strkjv@5:24|). {To the obtaining} (\eis peripoiˆsin\). Probably correct translation rather than possession. See on ¯1Thessalonians:5:9|, there {of salvation}, here {of glory} (the _shekinah_, glory of Jesus).

rwp@2Thessalonians:3:4 @{And we have confidence} (\pepoithomen\). Second perfect indicative of \peith“\, to persuade, intransitive in this tense, we are in a state of trust. {In the Lord touching you} (\en kuri“i eph' humas\). Note the two prepositions, \en\ in the sphere of the Lord (1Thessalonians:4:1|) as the _ground_ of Paul's confident trust, \eph'\ (\epi\) with the accusative (towards you) where the dative could have been used (cf. strkjv@2Corinthians:2:3|). {Ye both do and will do} (\[kai] poieite kai poiˆsete\). Compliment and also appeal, present and future tenses of \poie“\. {The things which we command} (\ha paraggellomen\). Note of apostolic authority here, not advice or urging, but command.

rwp@2Thessalonians:3:13 @{But ye, brethren, be not weary in well-doing} (\humeis de, adelphoi, mˆ enkakˆsˆte kalopoiountes\). Emphatic position of \humeis\ in contrast to these piddlers. \Mˆ\ and the aorist subjunctive is a prohibition against beginning an act (Robertson, _Grammar_, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (\en, kakos\) and outside of strkjv@Luke:18:1| in the N.T. is only in Paul's Epistles (2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9; strkjv@Ephesians:3:13|). It occurs in Polybius. The late verb \kalopoie“\, to do the fair (\kalos\) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses \to kalon poiein\ in strkjv@2Corinthians:13:7; strkjv@Galatians:6:9; strkjv@Romans:7:21| with the same idea. He has \agathopoie“\, to do good, in strkjv@1Timothy:6:18|.

rwp@2Timothy:3:1 @{Know this} (\touto gin“ske\). See strkjv@1Corinthians:11:3; strkjv@Phillipians:1:12|. {In the last days} (\en eschatais hˆmerais\). See strkjv@James:5:3; strkjv@1Timothy:4:1|. {Grievous} (\chalepoi\). Hard. See strkjv@Ephesians:5:16|. {Shall come} (\enstˆsontai\). Future middle of \enistˆmi\ (intransitive use), old verb, to stand on or be at hand, as in strkjv@2Thessalonians:2:2|.

rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu“\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareiseduˆsan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareisˆlthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmal“tizontes\). "Taking captive." Present active participle of \aichmal“tiz“\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gunˆ\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\ses“reumena hamartiais\). Perfect passive participle of \s“reu“\, old word from Aristotle down (from \s“ros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."

rwp@2Timothy:4:2 @{Preach the word} (\kˆruxon ton logon\). First aorist active imperative of \kˆruss“\. For "the word" used absolutely, see strkjv@1Thessalonians:1:6; strkjv@Galatians:6:6|. {Be instant in season, out of season} (\epistˆthi eukair“s akair“s\). Second aorist (ingressive) active imperative of \ephistˆmi\ (intransitive use), "take a stand," "stand upon it or up to it," "carry on," "stick to it." The Vulgate has "_insta_." The two adverbs are like a proverb or a play (pun) on the word \kairos\. There are all sorts of seasons (\kairoi\), some difficult (\chalepoi\, strkjv@3:1|), some easy (\eukairˆi\, strkjv@1Corinthians:16:12|). {Reprove} (\elegxon\). First aorist active imperative of \elegch“\. "Bring to proof." strkjv@Ephesians:5:11|. {Rebuke} (\epitimˆson\). First aorist active imperative of \epitima“\, to give honour (or blame) to, to chide. Common in the Gospels (Luke:17:3|). {Exhort} (\parakaleson\). First aorist active imperative of \parakale“\, common Pauline word.

rwp@2Timothy:4:5 @{But be thou sober} (\su de nˆphe\). Present active imperative of \nˆph“\, for which see strkjv@1Thessalonians:5:6,8|. "Be sober in thy head." {Suffer hardship} (\kakopathˆson\). See strkjv@2:9|. {Do the work of an evangelist} (\ergon poiˆson euaggelistou\). See strkjv@1Corinthians:1:17; strkjv@Ephesians:4:11| for \euaggelistˆs\, gospelizer. {Fulfil} (\plˆrophorˆson\). First aorist active imperative of \plˆrophore“\, for which see strkjv@Colossians:4:12|. In strkjv@Colossians:4:17| Paul uses \plˆro“\ to Archippus about his ministry as he here employs \plˆrophore“\. Both verbs mean to fill full.

rwp@3John:1:5 @{A faithful work} (\piston\). Either thus or "thou makest sure," after an example in Xenophon quoted by Wettstein (\poiein pista\) and parallel to \kaina poie“\ in strkjv@Revelation:21:5|. But it is not certain. {In whatsoever thou doest} (\ho ean ergasˆi\). Indefinite relative with modal \ean\ (=\an\) and the first aorist middle subjunctive of \ergazomai\. See strkjv@Colossians:3:23| for both \poie“\ and \ergazomai\ in the same sentence. {And strangers withal} (\kai touto xenous\). "And that too" (accusative of general reference as in strkjv@1Corinthians:6:6; strkjv@Phillipians:1:28; strkjv@Ephesians:2:8|). This praise of hospitality (Romans:12:13; strkjv@1Peter:4:9; strkjv@1Timothy:3:2; strkjv@5:10; strkjv@Titus:1:8; strkjv@Hebrews:13:2|) shows that in strkjv@2John:1:10| John has a peculiar case in mind.

rwp@3John:1:6 @{Before the church} (\en“pion ekklˆsias\). Public meeting as the anarthrous use of \ekklˆsia\ indicates, like \en ekklˆsiƒi\ in strkjv@1Corinthians:14:19,35|. {Thou wilt do well} (\kal“s poiˆseis\). Future active of \poie“\ with adverb \kal“s\, a common polite phrase in letters (papyri) like our "please." See also strkjv@Acts:10:33; strkjv@James:2:19; strkjv@1Corinthians:7:37f.; strkjv@Phillipians:4:14; strkjv@2Peter:1:19|. {To set forward on their journey} (\propempsas\). First aorist active participle (simultaneous action) of \propemp“\, to send forward, "sending forward," old word, in N.T. in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Romans:15:24; strkjv@Titus:3:13|. {Worthily of God} (\axi“s tou theou\). Precisely this phrase in strkjv@1Thessalonians:2:12| and the genitive with \axi“s\ also in strkjv@Romans:16:2; strkjv@Phillipians:1:27; strkjv@Colossians:1:10; strkjv@Ephesians:4:1|. See strkjv@John:13:20| for Christ's words on the subject. "Since they are God's representatives, treat them as you would God" (Holtzmann). From Homer's time (_Od_. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in strkjv@Romans:15:24; strkjv@Titus:3:13|.

rwp@3John:1:10 @{If I come} (\ean elth“\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomnˆs“\). Future active indicative of \hupomimnˆsk“\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluar“n hˆmƒs\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hˆmƒs\ (us). {With wicked words} (\logois ponˆrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\mˆ arkoumenos\). Present passive participle of \arke“\ with usual negative \mˆ\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\k“luei\). "He hinders." Present active indicative of \k“lu“\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek tˆs ekklˆsias ekballei\). Here again \ekballei\ can be understood in various ways, like \k“luei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.

rwp@3John:1:11 @{Imitate not} (\mˆ mimou\). Present middle imperative in prohibition (do not have the habit of imitating) of \mimeomai\ (from \mimos\, actor, mimic), old word, in N.T. only here, strkjv@2Thessalonians:3:7,9; strkjv@Hebrews:13:7|. {That which is evil} (\to kakon\). "The bad," as in strkjv@Romans:12:21| (neuter singular abstract). {But that which is good} (\alla to agathon\). "But the good." As in strkjv@Romans:12:21| again. Probably by the contrast between Diotrephes and Demetrius. {He that doeth good} (\ho agathopoi“n\). Articular present active participle of \agathopoie“\, late and rare verb, in contrast with \ho kakopoi“n\ (old and common verb) as in strkjv@Mark:3:4; strkjv@Luke:6:9; strkjv@1Peter:3:17|. {Is of God} (\ek tou theou estin\). As in strkjv@1John:3:9f|. {Hath not seen God} (\ouch he“raken ton theon\). As in strkjv@1John:3:6|. He does not say \ek tou diabolou\ as Jesus does in strkjv@John:8:44|, but he means it.

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@Info_Acts @ THE HISTORICAL VALUE It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his _St. Paul the Traveller and the Roman Citizen_ and in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning _politarchs_ in Thessalonica, _proconsul_ in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase's _The Credibility of the Acts of the Apostles_ (1902).

rwp@Acts:1:1 @{The former treatise} (\ton men pr“ton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \pr“tos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mˆn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoiˆsamˆn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie“\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\h“n ˆrxato Iˆsous\). The relative is attracted from the accusative \ha\ to the genitive \h“n\ because of the antecedent \pant“n\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthˆsesthe hagi“i\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairˆi\, like \machairˆi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \t“i ploiari“i\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptiz“n\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthˆsesthe\ (future passive indicative) between \pneumati\ and \hagi“i\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hˆmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:2:35 @{Till I make} (\he“s an th“\). Second aorist active subjunctive of \tithˆmi\ with \an\ after \he“s\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphal“s oun\). Assuredly therefore, without any slip or trip (\asphalˆs\ from \a\ privative and \sphall“\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphal“s\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110| and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.

rwp@Acts:2:37 @{They were pricked in their heart} (\katenugˆsan tˆn kardian\). Second aorist indicative of \katanuss“\, a rare verb (LXX) to pierce, to sting sharply, to stun, to smite. Homer used it of horses dinting the earth with their hoofs. The substantive \katanuxis\ occurs in strkjv@Romans:11:8|. Here only in the N.T. It is followed here by the accusative of the part affected, the heart. {What shall we do?} (\Ti poiˆs“men\). Deliberative subjunctive first aorist active. The sermon went home, they felt the sting of Peter's words, compunction (\compungo\). Codex Bezae adds: "Show us."

rwp@Acts:2:38 @{Repent ye} (\metanoˆsate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptisthˆt“ hekastos h–m“n\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en t“i onomati Iˆsou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en t“i onomati\ with \baptiz“\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en t“i onomati Iˆsou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophˆtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin t“n hamarti“n h–m“n\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hˆm“n\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophˆtou, dikaiou, mathˆtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to kˆrugma I“na\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin‚_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tˆn d“rean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:2:41 @{They then} (\Hoi men oun\). A common phrase in Acts either without antithesis as in strkjv@1:6; strkjv@5:41; strkjv@8:4,25; strkjv@9:31; strkjv@11:19; strkjv@16:5|; or with it as here, strkjv@8:25; strkjv@13:4; strkjv@14:3; strkjv@17:17; strkjv@23:31; strkjv@25:4|. \Oun\ connects with what precedes as the result of Peter's sermon while \men\ points forward to what is to follow. {Were baptized} (\ebaptisthˆsan\). First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. {There were added} (\prosetethˆsan\). First aorist passive indicative of \prostithˆmi\, old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. {Souls} (\psuchai\). Persons as in verse 43|.

rwp@Acts:2:42 @{They continued steadfastly} (\ˆsan proskarturountes\). Periphrastic active imperfect of \proskarture“\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koin“niƒi\). Old word from \koin“nos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koin“nia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\tˆi klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla“\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla“\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \tˆi klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).

rwp@Acts:2:47 @{Having favor} (\echontes charin\). Cf. strkjv@Luke:2:52| of the Boy Jesus. {Added} (\prosetithei\). Imperfect active, kept on adding. If the Lord only always "added" those who join our churches. Note verse 41| where same verb is used of the 3,000. {To them} (\epi to auto\). Literally, "together." Why not leave it so? "To the church" (\tˆi ekklˆsiƒi\) is not genuine. Codex Bezae has "in the church." {Those that were being saved} (\tous s“zomenous\). Present passive participle. Probably for repetition like the imperfect \prosetithei\. Better translate it "those saved from time to time." It was a continuous revival, day by day. \S“z“\ like \s“tˆria\ is used for "save" in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.

rwp@Acts:3:12 @{Answered} (\apekrinato\). First aorist middle indicative. The people looked their amazement and Peter answered that. {Ye men of Israel} (\Andres Israˆleitai\). Covenant name and so conciliatory, the stock of Israel (Phillipians:3:5|). {At this man} (\epi tout“i\). Probably so, though it could be "at this thing." {Fasten you your eyes} (\atenizete\). The very verb used about Peter in verse 4|. {On us} (\hˆmin\). Dative case, emphatic proleptical position before \ti atenizete\. {On us why do ye fasten your eyes? As though} (\h“s\). \H“s\ with the participle gives the alleged reason, not always the true one. {Power} (\dunamei\). Instrumental case, _causa effectiva_. {Godliness} (\eusebeiƒi\). _Causa meritoria_. {Had made} (\pepoiˆkosin\). Perfect active participle of \poie“\. {To walk} (\tou peripatein\). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of \hina\.

rwp@Acts:3:16 @{By faith in his name} (\tˆi pistei tou onomatos autou\). Instrumental case of \pistei\ (Aleph and B do not have \epi\) and objective genitive of \onomatos\. {His name} (\to onoma autou\). Repeats the word name to make the point clear. Cf. verse 6| where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man. {Made strong} (\estere“sen\). Same verb used in verse 7| (and strkjv@16:5|). Nowhere else in the N.T. Old verb from \stereos\, firm, solid. {Through him} (\di' autou\). Through Jesus, the object of faith and the source of it. {Perfect soundness} (\holoklˆrian\). Perfect in all its parts, complete, whole (from \holos\, whole, \klˆros\, allotment). Late word (Plutarch) once in LXX (Isaiah:1:6|) and here alone in the N.T., but adjective \holoklˆros\, old and common (James:1:4; strkjv@1Thessalonians:5:23|).

rwp@Acts:3:20 @{And that he may send the Christ who hath been appointed for you, even Jesus} (\kai aposteilˆi ton prokecheirismenon humin Christon Iˆsoun\). First aorist active subjunctive with \hop“s an\ as in strkjv@15:17| and strkjv@Luke:2:35|. There is little real difference in idea between \hop“s an\ and \hina an\. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21| shows. Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the \Parousia\." Jesus did promise to be with the disciples all the days (Matthew:28:20|), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word \prokecheirismenon\ (perfect passive participle of \procheiriz“\, from \procheiros\, at hand, to take into one's hands, to choose) is the correct text here, not \prokekˆrugmenon\. In the N.T. only here and strkjv@Acts:22:14; strkjv@26:16|. It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in strkjv@1Timothy:6:15| and the First Epiphany described in strkjv@1Peter:1:20|.

rwp@Acts:6:8 @{Wrought} (\epoiei\). Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his "ministry" to "serving tables." He was called in verse 5| "full of faith and the Holy Spirit." Here he is termed "full of grace (so the best MSS., not faith) and power." The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so "he kept on doing great wonders and signs among the people." He was a sudden whirlwind of power in the very realm of Peter and John and the rest.

rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek tˆs sunag“gˆs tˆs legomenˆs Libertin“n\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \t“n\ twice (once before \Libertin“n kai Kurˆnai“n kai Alexandre“n\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestˆsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunzˆtountes t“i Stephan“i\). Present active participle of \sunzˆte“\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).

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:7:19 @{Dealt subtilly} (\katasophisamenos\). First aorist middle participle of \katasophizomai\, late compound (\kata\ and \sophiz“\, old verb, to make wise, to become wise, then to play the sophist), perfective use of \kata\. In the LXX, but here only in the N.T. To use fraud, craft, deceit. {That they should cast out their babes} (\tou poiein ta brephˆ ektheta\). \Tou poiein\ (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word \ektheta\ (exposed, cast out) is a verbal adjective from \ektithˆmi\. It is an old word, but here only in the N.T. and not in the LXX. {To the end they might not live} (\eis to mˆ z“ogoneisthai\). Purpose with \eis\ and the articular infinitive (present middle). This compound verb is from \z“ogonos\ (from \z“os\, alive, and \gen“\, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, strkjv@Luke:17:33; strkjv@1Timothy:6:13|) in the sense to preserve alive.

rwp@Acts:7:24 @{Suffer wrong} (\adikoumenon\). Present passive participle of \adikˆo\. By blows (Exodus:2:11|). {Avenged} (\epoiˆsen ekdikˆsin\). First aorist active indicative of \poie“\. This idiom occurs in strkjv@Luke:18:7| with \ekdikˆsin\ (this from \ekdike“\ and that from \ekdikos\ without right or law \dikˆ\ and then exacting law of right out of \ek\ one, exacting vengeance). {Him that was oppressed} (\t“i kataponoumen“i\). Present passive articular participle in the dative case of \kataponeo\, to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and strkjv@2Peter:2:7| (sore distressed). The man was on the point of being overcome. {Smiting} (\pataxas\). First aorist active participle of \patass“\, in the old Greek the beat of the heart, only in the LXX and N.T. to smite a deadly blow as here like \plˆss“\.

rwp@Acts:7:41 @{They made a calf} (\emoschopoiˆsan\). First aorist active indicative of \moschopoie“\, here only in the N.T. and unknown elsewhere. The LXX (Exodus:32:3|) has \epoiˆse moschon\ from which phrase the word is evidently made. Aaron made the calf, but so did the people (Exodus:32:35|). {The idol} (\t“i eid“l“i\). Stephen calls it by the right name. The people said it was their way of worshipping Jehovah! Songs:the Egyptians worshipped the bull Apis at Memphis as the symbol of Osiris (the sun). They had another sacred bull Mnevis at Leontopolis. \Eid“lon\ (from \eidos\, form or figure) is the image or likeness of anything. The heathen worship the god through the image or idol. {Rejoiced} (\euphrainonto\). Imperfect, middle, kept on rejoicing (Exodus:32:6,18|) or making merry.

rwp@Acts:7:48 @{Howbeit} (\all'\). By contrast with what Solomon did and David planned. Note emphatic position of "not" (\all' ouch\), "But not does the Most High dwell." The presence of the Most High is not confined in any building, even one so splendid as Solomon's Temple as Solomon himself foresaw and acknowledged in his prayer (1Kings:8:27; strkjv@2Chronicles:6:18|). {In houses made with hands} (\en cheiropoiˆtois\). No word here for "houses" or "temples" in correct text (\naois\ temples in Textus Receptus). Literally, "In things made with hands" (\cheir\, hand, \poiˆtos\, verbal adjective of \poie“\). It occurs in strkjv@Mark:14:58| of the temple and of the sanctuary of Moab (Isaiah:16:12|). It occurs also in strkjv@Acts:7:24; strkjv@Hebrews:9:11,24; strkjv@Ephesians:2:11|. Common in the old Greek. {The prophet} (\ho prophˆtˆs\). strkjv@Isaiah:66:1|. Isaiah taught plainly that heaven is God's throne.

rwp@Acts:7:49 @{What manner of house} (\Poion oikon\). What sort of a house? This interrogative is sometimes scornful as in strkjv@4:7; strkjv@Luke:6:32ff.| (Page). Songs:Stephen shows by Isaiah that Solomon was right that the temple was not meant to "confine" God's presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.

rwp@Acts:7:51 @{Stiffnecked} (\sklˆrotrachˆloi\). From \sklˆros\ (hard) and \trachˆlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmˆtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn“\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \“sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

rwp@Acts:7:53 @{Ye who} (\hoitines\). The very ones who, _quippe qui_, often in Acts when the persons are enlarged upon (8:15; strkjv@9:35; strkjv@10:41,47|). {As it was ordained by angels} (\eis diatagas aggel“n\). About angels see on ¯7:38|. \Diatagˆ\ (from \diatass“\, to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, _Light from the Ancient East_, pp. 89ff., and in N.T. only here and strkjv@Romans:13:2|. At (or as) the appointment of angels (cf. strkjv@Matthew:10:41; strkjv@12:41| for this use of \eis\). {And kept it not} (\kai ouk ephulaxate\). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans:2:23|).

rwp@Acts:8:4 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ as often (1:6|, etc.) though it will make sense as the article with the participle \diasparentes\. The general statement is made here by \men\ and a particular instance (\de\) follows in verse 5|. The inferential particle (\oun\) points back to verse 3|, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4|), but they had remained long after that and were not carrying the gospel to the other peoples (1:8|). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" (\diasparentes\, second aorist passive participle of \diaspeir“\). This verb means disperse, to sow in separate or scattered places (\dia\) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Went about} (\diˆlthon\). Constative second aorist active of \dierchomai\, to go through (from place to place, \dia\). Old and common verb, frequent for missionary journeys in the Acts (5:40; strkjv@8:40; strkjv@9:32; strkjv@11:19; strkjv@13:6|). {Preaching the word} (\euaggelizomenoi ton logon\). Evangelizing or gospelizing the word (the truth about Christ). In strkjv@11:19| Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).

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:8:19 @{Me also} (\kamoi\). This is the whole point with this charlatan. He wants the power to pass on "this power." His notion of "The Holy Spirit" was on this low level. He regarded spiritual functions as a marketable commodity. Money "can buy diamonds, but not wisdom, or sympathy, or faith, or holiness" (Furneaux).

rwp@Acts:8:23 @{That thou art} (\se onta\). Participle in indirect discourse after \hor“\ (I see). {In the gall of bitterness} (\eis cholˆn pikrias\). Old word from \cholas\ either from \che“\, to pour, or \chloˆ\, yellowish green, bile or gall. In the N.T. only in strkjv@Matthew:27:34| and here. In LXX in sense of wormwood as well as bile. See strkjv@Deuteronomy:29:18; strkjv@32:32; strkjv@Lamentations:3:15; strkjv@Job:16:14|. "Gall and bitterness" in strkjv@Deuteronomy:29:18|. Here the gall is described by the genitive \pikrias\ as consisting in "bitterness." In strkjv@Hebrews:12:15| "a root of bitterness," a bitter root. This word \pikria\ in the N.T. only here and strkjv@Hebrews:12:15; strkjv@Romans:3:14; strkjv@Ephesians:4:31|. The "bond of iniquity" (\sundesmon adikias\) is from strkjv@Isaiah:58:6|. Paul uses this word of peace (Ephesians:4:3|), of love (Colossians:3:14|), of the body (Colossians:2:19|). Peter describes Simon's offer as poison and a chain.

rwp@Acts:9:3 @{As he journeyed} (\en t“i poreuesthai\). Luke's common idiom for a temporal clause (in the journeying), \en\ with the locative articular middle infinitive. {Drew nigh} (\eggizein\). Present active infinitive, was drawing nigh. {Shone round about him} (\auton periˆstrapsen\). First aorist (ingressive) active indicative of \periastrapt“\, late compound verb common in LXX and Byzantine writers, here and strkjv@22:6| alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in strkjv@22:5|, but in strkjv@26:13| he employs \perilampsan\ (shining around). There are numerous variations in the historical narrative of Saul's conversion in strkjv@9:3-18| and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16|), the other before Festus and Agrippa (26:12-20|). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Corinthians:15:8; strkjv@Galatians:1:16f.|). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in strkjv@22:6| Paul calls it "a great (\hikanon\) light" "about noon" and in strkjv@26:13| "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

rwp@Acts:9:4 @{He fell upon the earth} (\pes“n epi tˆn gˆn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gˆn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pant“n katapesont“n hˆm“n eis tˆn gˆn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histˆkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.

rwp@Acts:9:5 @{Lord} (\kurie\). It is open to question if \kurie\ should not here be translated "Sir" as in strkjv@16:30| and in strkjv@Matthew:21:29,30; strkjv@John:5:7; strkjv@12:21; strkjv@20:15|; and should be so in strkjv@John:9:36|. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in strkjv@22:10| "What shall I do, Lord?" Saul may have recognized the vision as from God as Cornelius says "Lord" in strkjv@10:4|. Saul surrendered instantly as Thomas did (John:20:28|) and as little Samuel (1Samuel:3:9|). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

rwp@Acts:9:10 @{Ananias} (\Hananias\). Name common enough (cf. strkjv@5:1| for another Ananias) and means "Jehovah is gracious." _Nomen et omen_ (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12|). {In a vision} (\en horamati\). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that "it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision," as "in the early chapters of Matthew's and Luke's Gospels." He is content with this "beautiful expression of the belief" with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; strkjv@22:12-16,26|). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:9:24 @{Plot} (\epiboulˆ\). Old word for a plan (\boulˆ\) against (\epi\) one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). {They watched} (\paretˆrounto\). Imperfect middle indicative of \paratˆre“\, common verb in late Greek for watching beside (\para\) or insidiously or on the sly as in strkjv@Luke:6:7|, they kept on watching by day and night to kill him. In strkjv@2Corinthians:11:32| Paul says that the Ethnarch of Aretas "kept guard" (\ephrourei\, imperfect active of \phroure“\) to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city.

rwp@Acts:9:36 @{At Joppa} (\En Ioppˆi\). The modern Jaffa, the port of Jerusalem (2Chronicles:2:16|). {Disciple} (\mathˆtria\). Feminine form of \mathˆtˆs\, a learner from \manthan“\, to learn, a late word and only here in the N.T. {Tabitha} (\Tabeitha\). Aramaic form of the Hebrew _Tsebi_ and, like the Greek word {Dorcas} (\Dorkas\), means Gazelle, "the creature with the beautiful look" (or eyes), from \derkomai\. The gazelle was a favourite type for beauty in the orient (Song of Solomon strkjv@2:9,17; strkjv@4:5; strkjv@7:3|). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society. {Did} (\epoiei\). Imperfect active, her habit.

rwp@Acts:9:39 @{Stood by him} (\parestˆsan aut“i\). Second aorist active indicative, intransitive, of \paristˆmi\). Vivid picture of this group of widows as they stood around Peter, weeping (\klaiousai\) and showing (\epideiknumenai\, present middle as belonging to themselves, pointing with pride to) the very inner garments (\chit“nas\) and outer garments (\himatia\), like the Latin _tunica_ and _toga_, which she made from time to time (\epoiei\, imperfect active, repeated action). It was a heart-breaking scene.

rwp@Acts:10:2 @{Devout} (\eusebˆs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poi“n eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).

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:10:34 @{Opened his mouth} (\anoixas to stoma\). Solemn formula for beginning his address (8:35; strkjv@18:14; strkjv@Matthew:5:2; strkjv@13:35|). But also good elocution for the speaker. {I perceive} (\katalambanomai\). Aoristic present middle of \katalamban“\, to take hold of, the middle noting mental action, to lay hold with the mind (Acts:4:13; strkjv@10:34; strkjv@25:25; strkjv@Ephesians:3:18|). It had been a difficult thing for Peter to grasp, but now "of a truth" (\ep' alˆtheias\) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (\pros“polˆmptˆs\). This compound occurs only here and in Chrysostom. It is composed of \pros“pon\ face or person (\pros\ and \ops\, before the eye or face) and \lamban“\. The abstract form \pros“polˆmpsia\ occurs in strkjv@James:2:1| (also strkjv@Romans:2:11; strkjv@Ephesians:6:9; strkjv@Colossians:3:25|) and the verb \pros“polempte“\ in strkjv@James:2:9|. The separate phrase (\lambanein pros“pon\) occurs in strkjv@Luke:20:21; strkjv@Galatians:2:6|. The phrase was already in the LXX (Deuteronomy:10:17; strkjv@2Chronicles:19:7; strkjv@Psalms:82:6|). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

rwp@Acts:10:42 @{He charged} (\parˆggeilen\). First aorist active indicative as in strkjv@1:4|. There Jesus is the subject and so probably here, though Page insists that \ho theos\ (God) is here because of verse 40|. {To testify} (\diamarturasthai\). First aorist middle infinitive. See on ¯2:40|. {Ordained} (\h“rismenos\). Perfect passive participle of \horiz“\, old verb, to mark out, to limit, to make a horizon. {Judge} (\kritˆs\). The same point made by Peter in strkjv@1Peter:4:5|. He does not use the word "Messiah" to these Gentiles though he did say "anointed" (\echrisen\) in verse 38|. Peter's claim for Jesus is that he is the Judge of Jew and Gentile (living and dead).

rwp@Acts:11:17 @{The like gift} (\tˆn isˆn d“rean\). The equal gift, equal in quality, rank, or measure. Common word. {When we believed} (\pisteusasin\). First aorist active participle of \pisteu“\ in the dative case. It agrees both with \hˆmin\ (unto us) and with \autois\ (unto them), "having believed on the Lord Jesus Christ." Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. {Who was I} (\eg“ tis ˆmˆn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos k“l–sai ton theon\). Literally, "able to withstand or hinder God." It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter's statement of the facts made an unanswerable defence. And yet Peter (Galatians:2:11|) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.

rwp@Acts:11:26 @{Even for a whole year} (\kai eniauton holon\). Accusative of extent of time, probably the year A.D. 44, the year preceding the visit to Jerusalem (11:30|), the year of the famine. The preceding years with Tarsus as headquarters covered A.D. 37 (39) to 44. {They were gathered together with the church} (\sunachthˆnai en tˆi ekklˆsiƒi\). First aorist passive infinitive of \sunag“\, old verb, probably here to meet together as in strkjv@Matthew:28:12|. In strkjv@Acts:14:27| the verb is used of gathering together the church, but here \en tˆi ekklˆsiƒi\ excludes that idea. Barnabas met together "in the church" (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (\didaxai\, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of \egeneto\ (it came to pass). {And that the disciples were called Christians first in Antioch} (\chrˆmatisai te pr“t“s en Antiocheiƒi tous mathˆtas Christianous\). This first active infinitive \chrˆmatisai\ is also a subject of \egeneto\ and is added as a separate item by the use of \te\ rather than \kai\. For the word itself in the sense of divine command see on ¯Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. Here and in strkjv@Romans:7:3| it means to be called or named (assuming a name from one's business, \chrˆma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathˆtas\ (the disciples) is in the accusative of general reference with the infinitive. \Christianous\ (Christians) is simply predicate accusative. This word is made after the pattern of \Herodianus\ (Matthew:22:16|, \Her“idianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

rwp@Acts:11:30 @{Sending} (\aposteilantes\). First aorist active participle of \apostell“\, coincident action with \epoiˆsan\ (did). {To the elders} (\pros tous presbuterous\). The first use of that term for the Christian preachers. In strkjv@20:17,28| "elders" and "bishops" are used interchangeably as in strkjv@Titus:1:5,7|. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In strkjv@21:18| Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17|). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20|).

rwp@Acts:12:21 @{Upon a set day} (\taktˆi hˆmerƒi\). Locative case and the verbal adjective of \tass“\, to arrange, appoint, old word, here only in the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the _Quinquennalia_. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. {Arrayed himself in royal apparel} (\endusamenos esthˆta basilikˆn\). First aorist middle (indirect) participle of \endun“\ or \endu“\, common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. {Made an oration} (\edˆmˆgorei\). Imperfect active of \dˆmˆgore“\, old verb from \dˆmˆgoros\ (haranguer of the people), and that from \dˆmos\ (people) and \agoreu“\, to harangue or address the people. Only here in the N.T. He kept it up.

rwp@Acts:12:25 @{From Jerusalem} (\ex Ierousalˆm\). Probably correct text, though D has \apo\. Westcott and Hort follow Aleph B in reading \eis\ (to) Jerusalem, an impossible reading contradicted by strkjv@11:29f.; strkjv@13:1|. The ministration (\diakonian\) referred to is that in strkjv@11:29f.| which may have taken place, in point of time, after the death of Herod. {Taking with them} (\sunparalabontes\). Taking along (\para\) with (\sun\) them, John Mark from Jerusalem (12:12|) to Antioch (13:1|). The aorist participle does not express subsequent action as Rackham here argues (Robertson, _Grammar_, pp. 861-863).

rwp@Acts:13:7 @{With the proconsul Sergius Paulus} (\sun t“i anthupat“i Sergi“i Paul“i\). Luke used to be sharply criticized for applying this term to Sergius Paulus on the ground that Cyprus was a province under the appointment of the emperor with the title of propraetor and not under the control of the senate with the title of proconsul. That was true B.C. 30, but five years later it was changed to proconsul by Augustus and put under the control of the Senate. Two inscriptions have been found with the date A.D. 51 and 52 with the names of proconsuls of Cyprus and one is in the Cesnola Collection, an inscription found at Soli with the name of Paulus as Proconsul, undoubtedly this very man, though no date occurs. {A man of understanding} (\andri sunet“i\). All the more amazing that he should be a victim of Barjesus. He had given up idolatry at any rate and was eager to hear Barnabas and Saul.

rwp@Acts:13:9 @{But Saul, who is also called Paul} (\Saulos de, ho kai Paulos\). By this remarkably brief phrase Luke presents this epoch in the life of Saul Paul. The "also" (\kai\) does not mean that the name Paul was given now for the first time, rather than he had always had it. As a Jew and a Roman citizen, he undoubtedly had both names all the time (cf. John Mark, Symeon Niger, Barsabbas Justus). Jerome held that the name of Sergius Paulus was adopted by Saul because of his conversion at this time, but this is a wholly unlikely explanation, "an element of vulgarity impossible to St. Paul " (Farrar). Augustine thought that the meaning of the Latin _paulus_ (little) would incline Saul to adopt, "but as a proper name the word rather suggested the glories of the Aemilian family, and even to us recalls the name of another Paulus, who was 'lavish of his noble life'" (Page). Among the Jews the name Saul was naturally used up to this point, but from now on Luke employs Paul save when there is a reference to his previous life (Acts:22:7; strkjv@26:14|). His real career is work among the Gentiles and Paul is the name used by them. There is a striking similarity in sound between the Hebrew Saul and the Roman Paul. Paul was proud of his tribe of Benjamin and so of King Saul (Phillipians:3:5|). {Filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplˆmi\ with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in strkjv@13:2|, he can recall the sovereignty of the Holy Spirit in his choice of agents (1Corinthians:12:4-11|) and also the special call of Paul by Christ (Acts:9:15; strkjv@26:17f.|). {Fastened his eyes} (\atenisas\). As already in strkjv@Luke:4:20; strkjv@22:56; strkjv@Acts:3:4,12; strkjv@6:15; strkjv@10:4|.

rwp@Acts:13:31 @{Was seen for many days} (\“phthˆ epi hˆmeras pleious\). The common verb (first aorist passive indicative of \hora“\, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Corinthians:15:8|), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3|). {Of them that came up with him} (\tois sunanabƒsin aut“i\). Dative (after \“phthˆ\) articular participle (second aorist active of \sunanabain“\) with associative instrumental case (\aut“i\), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. {Who are now his witnesses} (\hoitines nun eisin martures autou\). The very point that Peter used to clinch his argument with such powerful effect (2:32; strkjv@3:15|).

rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethnˆ echairon\). Present active participle of \akou“\ and imperfect active of \chair“\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi ˆsan tetagmenoi eis z“ˆn ai“nion\). Periphrastic past perfect passive indicative of \tass“\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu“\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

rwp@Acts:13:50 @{Urged on} (\par“trunan\). First aorist (effective) active of \par-otrun“\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschˆmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous pr“tous tˆs pole“s\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epˆgeiran di“gmon\). First aorist active indicative of \epegeir“\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthˆn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo t“n hori“n aut“n\). Second aorist active indicative of \ekball“\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!

rwp@Acts:14:2 @{That were disobedient} (\hoi apeithˆsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe“\ does mean to disobey and \apiste“\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe“\ means to be \apeithˆs\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekak“san\). First aorist active indicative of \kako“\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."

rwp@Acts:14:11 @{Lifted up their voice} (\epˆran tˆn ph“nˆn aut“n\). First aorist active of \epair“\. In their excitement they elevated their voices. {In the speech of Lycaonia} (\Lukaonisti\). Adverb from verb \lukaoniz“\, to use the language of Lycaonia found here alone, but formed regularly like \Ebraisti\ (John:5:2|), \Hellˆnisti\ (Acts:21:37|), \R“maisti\ (John:19:20|). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. {In the likeness of men} (\homoi“thentes anthr“pois\). First aorist passive participle of \homoi“\, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, _Meta_. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hˆmeis homoiopatheis esmen humin anthr“poi\). Old adjective from \homoios\ (like) and \pasch“\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo tout“n t“n matai“n epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon z“nta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoiˆsen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.

rwp@Acts:14:17 @{And yet} (\kaitoi\). Old Greek compound particle (\kai toi\). In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews:4:3|). {Without witness} (\amarturon\). Old adjective (\a\ privative and \martus\, witness), only here in the N.T. {Left} (\aphˆken\). First aorist active (\k\ aorist indicative of \aphiˆmi\). {In that he did good} (\agathourg“n\). Present active causal participle of \agathourge“\, late and rare verb (also \agathoerge“\ strkjv@1Timothy:6:18|), reading of the oldest MSS. here for \agathopoie“\, to do good. Note two other causal participles here parallel with \agathourg“n\, viz., \didous\ ("giving you") present active of \did“mi, empipl“n\ ("filling") present active of \empimpla“\ (late form of \empimplˆmi\). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans:1:20|). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (\karpophorous, karpos\, and \pher“\, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. {Gladness} (\euphrosunˆs\). Old word from \euphr“n\ (\eu\ and \phrˆn\), good cheer. In the N.T. only strkjv@Acts:2:28| and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

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:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo tˆs Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn“\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\t“i ethei\) is customary. "Saved" (\s“thˆnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomenˆs stase“s kai zˆtˆse“s ouk oligˆs t“i Paul“i kai Barnabƒi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stase“s\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass“\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.

rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo tˆs ekklˆsias\). First aorist passive participle of \propemp“\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\diˆrchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tˆn epistrophˆn\). The turning. {They caused great joy} (\epoioun charan megalˆn\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.

rwp@Acts:15:7 @{When there had been much questioning} (\pollˆs zˆtˆse“s genomenˆs\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hˆmer“n archai“n\). From ancient days. The adjective \archaios\ is from \archˆ\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sume“n\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kath“s\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\pr“ton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethn“n laon t“i onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethn“n\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).

rwp@Acts:15:15 @{To this agree} (\tout“i sumph“nousin\). Associative instrumental case (\tout“i\) after \sumph“nousin\ (voice together with, symphony with, harmonize with), from \sumph“ne“\, old verb seen already in strkjv@Matthew:18:19; strkjv@Luke:5:36; strkjv@Acts:5:9| which see. James cites only strkjv@Amos:9:11,12| from the LXX as an example of "the words of the prophets" (\hoi logoi t“n prophˆt“n\) to which he refers on this point. The somewhat free quotation runs here through verses 16-18| of strkjv@Acts:15| and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," strkjv@Luke:1:32|).

rwp@Acts:15:17 @{That the residue of men may seek after the Lord} (\hop“s an ekzˆtˆs“sin hoi kataloipoi t“n anthr“p“n ton kurion\). The use of \hop“s\ with the subjunctive (effective aorist active) to express purpose is common enough and note \an\ for an additional tone of uncertainty. On the rarity of \an\ with \hop“s\ in the _Koin‚_ see Robertson, _Grammar_, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, "that they may possess the remnant of Edom." Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, "all the Gentiles" (\panta ta ethnˆ\). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" (\epikeklˆtai to onoma mou\) and strkjv@James:2:7|. The purpose of God, though future, is expressed by this perfect passive indicative \epikeklˆtai\ from \epi-kale“\, to call on. It is a Jewish way of speaking of those who worship God.

rwp@Acts:15:18 @{From the beginning of the world} (\ap' ai“nos\). Or, "from of old." James adds these words, perhaps with a reminiscence of strkjv@Isaiah:45:21|. His point is that this purpose of God, as set forth in Amos, is an old one. God has an Israel outside of and beyond the Jewish race, whom he will make his true "Israel" and so there is no occasion for surprise in the story of God's dealings with the Gentiles as told by Barnabas and Paul. God's eternal purpose of grace includes all who call upon his name in every land and people (Isaiah:2:1; strkjv@Micah:4:1|). This larger and richer purpose and plan of God was one of the mysteries which Paul will unfold in the future (Romans:16:25; strkjv@Ephesians:3:9|). James sees it clearly now. God is making it known (\poi“n tauta gn“sta\), if they will only be willing to see and understand. It was a great deliverance that James had made and it exerted a profound influence on the assembly.

rwp@Acts:15:19 @{Wherefore} (\dio\). "Because of which," this plain purpose of God as shown by Amos and Isaiah. {My judgment is} (\eg“ krin“\). Note expression of \eg“\. {I give my judgment}. (\Ego censeo\). James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (verse 33|). {That we trouble not} (\mˆ parenochlein\). Present active infinitive with \mˆ\ in an indirect command (Robertson, _Grammar_, p. 1046) of \parenochle“\, a common late verb, occurring here alone in the N.T. This double compound (\para, en\) is from the old compound \enochle“\ (\en\ and \ochlos\, crowd, annoyance) seen in strkjv@Luke:6:18; strkjv@Hebrews:12:15|, and means to cause trouble beside (\para\) one or in a matter. This is the general point of James which he explains further concerning "those who are turning from the Gentiles unto God," the very kind of people referred to in Amos.

rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell“\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistolˆ\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech“\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgˆmat“n\). From \alisge“\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eid“luth“n\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.

rwp@Acts:17:17 @{Songs:he reasoned} (\dielegeto men oun\). Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of \dialeg“\, same verb used in verse 2| which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him" (\pros tous paratugchanontas\). Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (\pros\) those who happened by. This old verb, \paratugchan“\, occurs here alone in the N.T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the \Poikilˆ Stoa\ (the Painted Porch), over against the Acropolis on the west. In this \Stoa\ (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.

rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai t“n Epikouri“n kai St“ik“n philosoph“n suneballon aut“i\). Imperfect active of \sunball“\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gn“thi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg“\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zen“n daimoni“n dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei S“kratˆs, kaina daimonia eispher“n\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Iˆsoun kai tˆn anastasin euˆggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz“\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.

rwp@Acts:17:20 @{For thou bringest certain strange things} (\xenizonta gar tina eisphereis\). The very verb used by Xenophon (_Mem_. I) about Socrates. \Xenizonta\ is present active neuter plural participle of \xeniz“\ and from \xenos\ (verse 18|), "things surprising or shocking us." {We would know therefore} (\boulometha oun gn“nai\). Very polite still, we wish or desire, and repeating \gn“nai\ (the essential point).

rwp@Acts:17:24 @{The God that made the world} (\Hosea:theos ho poiˆsas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en aut“i\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gˆs huparch“n kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoiˆtois naois katoikei\). The old adjective \cheiropoiˆtos\ (\cheir, poie“\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

rwp@Acts:17:26 @{And he made of one} (\epoiˆsen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethnˆ\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoiˆsen\) man as he created (\poiˆsas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz“\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethn“n\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass“\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmenˆ\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.

rwp@Acts:17:28 @{For in him} (\en aut“i gar\). Proof of God's nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs (\z“men, kinoumetha, esmen\) form an ascending scale and reach a climax in God (life, movement, existence). \Kinoumetha\ is either direct middle present indicative (we move ourselves) or passive (we are moved). {As certain even of your own poets} (\h“s kai tines t“n kath' humƒs poiˆt“n\). "As also some of the poets among you." Aratus of Soli in Cilicia (ab. B.C. 270) has these very words in his _Ta Phainomena_ and Cleanthes, Stoic philosopher (300-220 B.C.) in his _Hymn to Zeus_ has \Ek sou gar genos esmen\. In strkjv@1Corinthians:15:32| Paul quotes from Menander and in strkjv@Titus:1:12| from Epimenides. J. Rendel Harris claims that he finds allusions in Paul's Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God.

rwp@Acts:17:31 @{Inasmuch as} (\kathoti\). According as (\kata, hoti\). Old causal conjunction, but in N.T. only used in Luke's writings (Luke:1:7; strkjv@19:9; strkjv@Acts:2:45; strkjv@4:35; strkjv@17:31|). {Hath appointed a day} (\estˆsen hˆmeran\) First aorist active indicative of \histˆmi\, to place, set. God did set the day in his counsel and he will fulfil it in his own time. {Will judge} (\mellei krinein\). Rather, is going to judge, \mell“\ and the present active infinitive of \krin“\. Paul here quotes strkjv@Psalms:9:8| where \krinei\ occurs. {By the man whom he hath ordained} (\en andri h“i h“risen\). Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ's own words in strkjv@Matthew:25|. \H“i\ (whom) is attracted from the accusative, object of \h“risen\ (first aorist active indicative of \horiz“\) to the case of the antecedent \andri\. It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God's place and power in human history. {Whereof he hath given assurance} (\pistin parasch“n\). Second aorist active participle of \parech“\, old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of \pistis\ as conviction or ground of confidence (Hebrews:11:1|) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of \pistis\ grow out of this one from \peith“\, to persuade. {In that he hath raised him from the dead} (\anastˆsas auton ek nekr“n\). First aorist active participle of \anistˆmi\, causal participle, but literally, "having raised him from the dead." This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection" (verse 18|). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

rwp@Acts:18:3 @{Because he was of the same trade} (\dia to homotechnon einai\). Same construction with \dia\ as above. \Homotechnon\ is an old word (\homos, technˆ\), though here alone in N.T. Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief." Songs:it was easy for Paul to find a home with these "tentmakers by trade" (\skˆnoipoioi tˆi technˆi\). Late word from \skˆnˆ\ and \poie“\, here only in the N.T. They made portable tents of leather or of cloth of goat's hair. Songs:Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Thessalonians:2:9; strkjv@2Thessalonians:3:8|) and later at Ephesus with Aquila and Priscilla (Acts:18:18,26; strkjv@20:34; strkjv@1Corinthians:16:19|). They moved again to Rome (Romans:16:3|) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. Songs:he "abode" (\emenen\, imperfect active) with them and "they wrought" (\ˆrgazonto\, imperfect middle), happy and busy during week days.

rwp@Acts:18:6 @{When they opposed themselves} (\antitassomen“n aut“n\). Genitive absolute with present middle (direct middle again) of \antitass“\, old verb to range in battle array (\tass“\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass“\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima hum“n epi tˆn kephalˆn hum“n\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg“\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.

rwp@Acts:18:23 @{Having spent some time} (\poiˆsas chronon tina\). Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in strkjv@Galatians:2:11ff.| and which we have located while Paul was here the last time (Acts:15:35|). {He departed} (\exˆlthen\). Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas. {Went through} (\dierchomenos\). Present middle participle, going through. {The region of Galatia and Phrygia} (\ten Galatikˆn ch“ran kai Phrygian\). See on ¯Acts:16:6| for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently A.D. 52 when Paul set out on this tour. {In order} (\kathexˆs\). In succession as in strkjv@11:4|, though the names of the cities are not given. {Stablishing} (\stˆriz“n\). As he did in the second tour (15:41|, \epistˆriz“n\, compound of this same verb) which see.

rwp@Acts:19:1 @{While Apollos was at Corinth} (\en t“i ton Apoll“ einai en Korinth“i\). Favourite idiom with Luke, \en\ with the locative of the articular infinitive and the accusative of general reference (Luke:1:8; strkjv@2:27|, etc.). {Having passed through the upper country} (\dielthonta ta an“terika merˆ\). Second aorist active participle of \dierchomai\, accusative case agreeing with \Paulon\, accusative of general reference with the infinitive \elthein\, idiomatic construction with \egeneto\. The word for "upper" (\an“terika\) is a late form for \an“tera\ (Luke:14:10|) and occurs in Hippocrates and Galen. It refers to the highlands (cf. Xenophon's _Anabasis_) and means that Paul did not travel the usual Roman road west by Colossae and Laodicea in the Lycus Valley, cities that he did not visit (Colossians:2:1|). Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (16:6|). Whether the upper "parts" (\merˆ\) here points to North Galatia is still a point of dispute among scholars. Songs:he came again to Ephesus as he had promised to do (18:21|). The province of Asia included the western part of Asia Minor. The Romans took this country B.C. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of strkjv@Revelation:2;3|), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. {Certain disciples} (\tinas mathˆtas\). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them "disciples" or "learners" (\mathˆtas\) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John's disciples clung to him till his death (John:3:22-25; strkjv@Luke:7:19; strkjv@Matthew:14:12|). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus.

rwp@Acts:19:24 @{Demetrius, a silversmith} (\Dˆmˆtrios argurokopos\). The name is common enough and may or may not be the man mentioned in strkjv@3John:1:12| who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called \neopoios Artemidos\ a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word \neopoios\ and translated it into \argurokopos\, a beater (\kopt“\, to beat) of silver (\arguros\, silver), "which made silver shrines of Artemis" (\poi“n naous\ (\argurous\) \Artemidos\). It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was \neopoios\ with the Demetrius \argurokopos\ who made little silver temples of Artemis, though B does not have the word \argurous\. The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, _Paul the Traveller_, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century B.C., was burnt by Herostratus Oct. 13 B.C. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. {Brought no little business} (\pareicheto ouk oligˆn ergasian\). Imperfect middle, continued to bring (furnish, provide). The middle accents the part that Demetrius played as the leader of the guild of silversmiths, work for himself and for them. {Unto the craftsmen} (\tais technitais\). The artisans from \technˆ\ (craft, art). Trade guilds were common in the ancient world. Demetrius had probably organized this guild and provided the capital for the enterprise.

rwp@Acts:19:26 @{At Ephesus} (\Ephesou\). Genitive of place as also with \Asias\ (Asia). Cf. Robertson, _Grammar_, pp. 494f. {This Paul} (\ho Paulos houtos\). Contemptuous use of \houtos\. {Hath turned away} (\metestˆsen\). Changed, transposed. First aorist active indicative, did change. Tribute to Paul's powers as a preacher borne out by Luke's record in strkjv@19:10|. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul's preaching (Furneaux). {Which are made with hands} (\hoi dia cheir“n ginomenoi\). Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts:17:29|). Isaiah (Isaiah:44:9-17|) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus:20:4; strkjv@Psalms:135:15-18|). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work.

rwp@Acts:20:3 @{When he had spent three months there} (\poiˆsas mˆnas treis\). Literally, "having done three months," the same idiom in strkjv@Acts:14:33; strkjv@18:23; strkjv@James:5:13|. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul's work during this period, only that he did not choose to enlarge upon it. {And a plot was laid against him by the Jews} (\genomenˆs epiboulˆs aut“i hupo t“n Ioudai“n\). Genitive absolute, "a plot by the Jews having come against him." \Epiboulˆ\ is an old word for a plot against one. In the N.T. only in Acts (9:24; strkjv@20:3,19; strkjv@23:30|). Please note that this plot is by the Jews, not the Judaizers whom Paul discusses so vehemently in strkjv@2Corinthians:10-13|. They had given Paul much anguish of heart as is shown in I Cor. and in strkjv@2Corinthians:1-7|, but that trouble seems now past. It is Paul's old enemies in Corinth who had cherished all these years their defeat at the hands of Gallio (Acts:18:5-17|) who now took advantage of Paul's plans for departure to compass his death if possible. {As he was about to set sail for Syria} (\mellonti anagesthai eis tˆn Surian\). The participle \mellonti\ agrees in case (dative) with \aut“i\. For the sense of intending see also verse 13|. \Anagesthai\ (present middle infinitive) is the common word for putting out to sea (going up, they said, from land) as in strkjv@13:13|. {He determined} (\egeneto gn“mˆs\). The best MSS. here read \gn“mˆs\ (predicate ablative of source like \epiluse“s\, strkjv@2Peter:1:20|, Robertson, _Grammar_, p. 514), not \gn“mˆ\ (nominative). "He became of opinion." The Jews had heard of Paul's plan to sail for Syria and intended in the hurly-burly either to kill him at the docks in Cenchreae or to push him overboard from the crowded pilgrim ship bound for the passover. Fortunately Paul learned of their plot and so eluded them by going through Macedonia. The Codex Bezae adds here that "the Spirit bade him return into Macedonia."

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:24 @{But I hold not my life of any account} (\all' oudenos logou poioumai tˆn psuchˆn\). Neat Greek idiom, accusative \psuchˆn\ and genitive \logou\ and then Paul adds "dear unto myself" (\timian emaut“i\) in apposition with \psuchˆn\ (really a combination of two constructions). {Songs:that I may accomplish my course} (\h“s telei“s“ dromon mou\). Rather, "In order that" (purpose, not result). Aleph and B read \telei“s“\ here (first aorist active subjunctive) rather than \telei“sai\ (first aorist active infinitive). It is the lone instance in the N.T. of \h“s\ as a final particle (Robertson, _Grammar_, p. 987). Paul in strkjv@Acts:13:25| in his sermon at Antioch in Pisidia described John as fulfilling his course and in strkjv@2Timothy:4:7| he will say: "I have finished my course" (\ton dromon teteleka\). He will run the race to the end. {Which I received from the Lord Jesus} (\hˆn elabon para tou kuriou Iˆsou\). Of that fact he never had a doubt and it was a proud boast (Gal strkjv@1:1; strkjv@Romans:11:13|). {The gospel of the grace of God} (\to euaggelion tˆs charitos tou theou\). To Paul the gospel consisted in the grace of God. See this word "grace" (\charis\) in Romans and his other Epistles.

rwp@Acts:20:26 @{I testify} (\marturomai\). Elsewhere in the N.T. only in Paul's Epistles (Galatians:5:3; strkjv@Ephesians:4:17; strkjv@1Thessalonians:2:12|). It means "I call to witness" while \marture“\ means "I bear witness." {This day} (\en tˆi sˆmeron hˆmerƒi\). The today day, the last day with you, our parting day. {I am pure from the blood of all men} (\katharos eimi apo tou haimatos pant“n\). Paul was sensitive on this point as in Corinth (Acts:18:6|). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of \apo\ with the ablative rather than the mere ablative after \katharos\.

rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti t“i poimni“i\). Contracted form of \poimenion = poimnˆ\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithˆmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain“\, old verb to feed or tend the flock (\poimnˆ, poimnion\), to act as shepherd (\poimˆn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tˆn ekklˆsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoiˆsato\). First aorist middle of \peripoie“\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoiˆsin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.

rwp@Acts:20:29 @{After my departing} (\meta tˆn aphixin mou\). Not his death, but his departure from them. From \aphikneomai\ and usually meant arrival, but departure in Herodotus IX. 17, 76 as here. {Grievous wolves} (\lukoi bareis\). \Bareis\ is heavy, rapacious, harsh. Jesus had already so described false teachers who would raven the fold (John:10:12|). Whether Paul had in mind the Judaizers who had given him so much trouble in Antioch, Jerusalem, Galatia, Corinth or the Gnostics the shadow of whose coming he already foresaw is not perfectly clear. But it will not be many years before Epaphras will come to Rome from Colossae with news of the new peril there (Epistle to the Colossians). In writing to Timothy (1Timothy:1:20|) Paul will warn him against some who have already made shipwreck of their faith. In strkjv@Revelation:2:2| John will represent Jesus as describing false apostles in Ephesus. {Not sparing the flock} (\mˆ pheidomenoi tou poimniou\). Litotes again as so often in Acts. Sparing the flock was not the fashion of wolves. Jesus sent the seventy as lambs in the midst of wolves (Luke:10:3|). In the Sermon on the Mount Jesus had pictured the false prophets who would come as ravening wolves in sheep's clothing (Matthew:7:15|).

rwp@Acts:21:19 @{He rehearsed} (\exˆgeito\). Imperfect middle of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exˆgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\h“n\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \tout“n\. {God had wrought} (\epoiˆsen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

rwp@Acts:21:21 @{They have been informed concerning thee} (\katˆchˆthˆsan peri sou\). First aorist passive indicative of \katˆche“\. A word in the ancient Greek, but a few examples survive in the papyri. It means to sound (echo, from \ˆch“\, our word) down (\kata\), to resound, re-echo, to teach orally. Oriental students today (Arabs learning the Koran) often study aloud. In the N.T. only in strkjv@Luke:1:4| which see; strkjv@Acts:18:25; strkjv@21:21; strkjv@1Corinthians:14:19; strkjv@Galatians:6:6; strkjv@Romans:2:18|. This oral teaching about Paul was done diligently by the Judaizers who had raised trouble against Peter (Acts:11:2|) and Paul (15:1,5|). They had failed in their attacks on Paul's world campaigns. Now they try to undermine him at home. In Paul's long absence from Jerusalem, since strkjv@18:22|, they have had a free hand, save what opposition James would give, and have had great success in prejudicing the Jerusalem Christians against Paul. Songs:James, in the presence of the other elders and probably at their suggestion, feels called upon to tell Paul the actual situation. {That thou teachest all the Jews which are among the Gentiles to forsake Moses} (\hoti apostasian didaskeis apo M“use“s tous kata ta ethnˆ pantas Ioudaious\). Two accusatives with \didaskeis\ (verb of teaching) according to rule. Literally, "That thou art teaching all the Jews among (\kata\) the Gentiles (the Jews of the dispersion as in strkjv@2:9|) apostasy from Moses." That is the point, the dreadful word \apostasian\ (our apostasy), a late form (I Macc. strkjv@2:15) for the earlier \apostasis\ (cf. strkjv@2Thessalonians:2:3| for \apostasia\). "In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts" (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. {Telling them not to circumcise their children} (\leg“n mˆ peritemnein autous ta tekna\). The participle \leg“n\ agrees with "thou" (Paul), the subject of \didaskeis\. This is not indirect assertion, but indirect command, hence the negative \mˆ\ instead of \ou\ with the infinitive (Robertson, _Grammar_, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (\autous\ accusative of general reference) are not to go on circumcising (\peritemnein\, present active infinitive) their children. Paul taught the very opposite (1Corinthians:7:18|) and had Timothy circumcised (Acts:16:3|) because he was half Jew and half Greek. His own practice is stated in strkjv@1Corinthians:9:19| ("to the Jews as a Jew"). {Neither to walk after the customs} (\mˆde tois ethesin peripatein\). Locative case with infinitive \peripatein\. The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (6:14|): "Will change the customs (\ethˆ\ the very word used here) which Moses delivered unto us." It actually seemed that some of the Jews cared more for Moses than for God (Acts:6:11|). Songs:much for the charge of the Judaizers.

rwp@Acts:21:23 @{Do therefore this} (\touto oun poiˆson\). The elders had thought out a plan of procedure by which Paul could set the whole matter straight. {We have} (\eisin hˆmin\). "There are to us" (dative of possession as in strkjv@18:10|). Apparently members of the Jerusalem church. {Which have a vow on them} (\euchˆn echontes aph'\-- or \eph' heaut“n\). Apparently a temporary Nazarite vow like that in strkjv@Numbers:6:1-21| and its completion was marked by several offerings in the temple, the shaving of the head (Numbers:6:13-15|). Either Paul or Aquila had such a vow on leaving Cenchreae (Acts:18:18|). "It was considered a work of piety to relieve needy Jews from the expenses connected with this vow, as Paul does here" (Page). The reading \aph' heaut“n\ would mean that they had taken the vow voluntarily or of themselves (Luke:12:57; strkjv@2Corinthians:3:5|), while \eph' heaut“n\ means that the vow lies on them still.

rwp@Acts:21:24 @{These take} (\toutous paralab“n\). Second aorist active participle of \paralamban“\. Taking these alone. {Purify thyself with them} (\hagnisthˆti sun autois\). First aorist passive imperative of \hagniz“\, old verb to purify, to make pure (\hagnos\). See the active voice in strkjv@James:4:8; strkjv@1Peter:1:22; strkjv@1John:3:3|. It is possible to see the full passive force here, "Be purified." But a number of aorist passives in the _Koin‚_ supplant the aorist middle forms and preserve the force of the middle (Robertson, _Grammar_, p. 819). That is possible here. Hence, "Purify thyself" is allowable. The word occurs in strkjv@Numbers:6:1| for taking the Nazarite vow. The point is that Paul takes the vow with them. Note \hagnismou\ in verse 26|. {Be at charges for them} (\dapanˆson ep' autois\). First aorist active imperative of old verb \dapana“\, to incur expense, expend. Spend (money) upon (\ep'\) them. Ramsay (_St. Paul the Traveller_, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father's estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux). {That they may shave their heads} (\hina xurˆsontai tˆn kephalˆn\). Note \tˆn kephalˆn\, the head (singular). Future middle indicative of \xura“\, late form for the old \xure“\, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of \hina\ with the future indicative is like the classic \hop“s\ with the future indicative and is common in the N.T. as in the _Koin‚_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gn“sontai\). This future middle indicative of \gin“sk“\ (cf. \akousontai\ in verse 22|) may be independent of \hina\ or dependent on it like \xurˆsontai\, though some MSS. (H L P) have \gn“sin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\h“n\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \katˆchˆntai\ (cf. verse 21| \katˆchˆthˆsan\) attracted into the case of the omitted antecedent \tout“n\. The instruction still in effect. {But that thou thyself walkest orderly} (\alla stoicheis kai autos\). \Stoicheis\ is an old verb to go in a row (from \stoichos\, row, rank, series), to walk in a line or by rule. In the N.T. only here and strkjv@Galatians:5:25; strkjv@Romans:4:12; strkjv@Phillipians:3:16|. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle \phulass“n ton nomon\ (keeping or observing the law).

rwp@Acts:21:33 @{Came near} (\eggisas\). First aorist active participle of \eggiz“\, to draw near, _Koin‚_ verb from \eggus\, near, and common in the N.T. {Laid hold on him} (\epelabeto antou\). See same verb in verse 30|. {To be bound} (\dethˆnai\). First aorist passive infinitive of \de“\ (see verse 11|). {With two chains} (\halusesi dusi\). Instrumental case of \halusis\, old word from \a\ privative and \lu“\ (not loosing, i.e. chaining). With two chains as a violent and seditious person, probably leader of a band of assassins (verse 38|). See on ¯Mark:5:4|. {Inquired} (\epunthaneto\). Imperfect middle of \punthanomai\, old and common verb used mainly by Luke in the N.T. Lysias repeated his inquiries. {Who he was} (\tis eiˆ\). Present active optative of \eimi\ changed from \estin\ (present indicative) in the indirect question, a change not obligatory after a past tense, but often done in the older Greek, rare in the N.T. (Robertson, _Grammar_, p. 1043f.). {And what he had done} (\kai ti estin pepoiˆk“s\). Periphrastic perfect active indicative of \poie“\ here retained, not changed to the optative as is true of \eiˆ\ from \estin\ in the same indirect question, illustrating well the freedom about it.

rwp@Acts:21:40 @{When he had given him leave} (\epitrepsantos autou\). Genitive absolute of aorist active participle of the same verb \epitrep“\. {Standing on the stairs} (\hest“s epi t“n anabathm“n\). Second perfect active participle of \histˆmi\, to place, but intransitive to stand. Dramatic scene. Paul had faced many audiences and crowds, but never one quite like this. Most men would have feared to speak, but not so Paul. He will speak about himself only as it gives him a chance to put Christ before this angry Jewish mob who look on Paul as a renegade Jew, a turncoat, a deserter, who went back on Gamaliel and all the traditions of his people, who not only turned from Judaism to Christianity, but who went after Gentiles and treated Gentiles as if they were on a par with Jews. Paul knows only too well what this mob thinks of him. {Beckoned with the hand} (\kateseise tˆi cheiri\). He shook down to the multitude with the hand (instrumental case \cheiri\), while Alexander, Luke says (19:33|), "shook down the hand" (accusative with the same verb, which see). In strkjv@26:1| Paul reached out the hand (\ekteinas tˆn cheira\). {When there was made a great silence} (\pollˆs sigˆs genomenˆs\). Genitive absolute again with second aorist middle participle of \ginomai\, "much silence having come." Paul waited till silence had come. {In the Hebrew language} (\tˆi Ebraidi dialekt“i\). The Aramaean which the people in Jerusalem knew better than the Greek. Paul could use either tongue at will. His enemies had said in Corinth that "his bodily presence was weak and his speech contemptible" (2Corinthians:10:10|). But surely even they would have to admit that Paul's stature and words reach heroic proportions on this occasion. Self-possessed with majestic poise Paul faces the outraged mob beneath the stairs.

rwp@Acts:22:10 @{Into Damascus} (\eis Damaskon\). In strkjv@9:6| simply "into the city" (\eis tˆn polin\). {Of all things which} (\peri pant“n h“n\). \H“n\, relative plural attracted to genitive of antecedent from accusative \ha\, object of \poiˆsai\ (do). {Are appointed for thee} (\tetaktai soi\). Perfect passive indicative of \tass“\, to appoint, to order, with dative \soi\. Compare with \hoti se dei\ of strkjv@9:6|. The words were spoken to Paul, of course, in the Aramaic, Saoul, Saoul.

rwp@Acts:22:14 @{Hath appointed thee} (\proecheirisato\). First aorist middle indicative of \procheiriz“\, old verb to put forth into one's hands, to take into one's hands beforehand, to plan, propose, determine. In the N.T. only in strkjv@Acts:3:20; strkjv@22:14; strkjv@26:16|. Three infinitives after this verb of God's purpose about Paul: {to know} (\gn“nai\, second aorist active of \gin“sk“\) his will, {to see} (\idein\, second aorist active of \hora“\) the Righteous One (cf. strkjv@3:14|), {to hear} (\akousai\, first aorist active of \akou“\) a voice from his mouth.

rwp@Acts:22:26 @{What art thou about to do?} (\Ti melleis poiein?\). On the point of doing, sharp warning.

rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai t“i the“i\). Perfect middle indicative of \politeu“\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\the“i\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasˆi suneidˆsei agathˆi achri tautˆs tˆs hˆmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidˆsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponˆrƒs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).

rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parest“sin aut“i\). Dative case of second perfect participle of \paristˆmi\, to place, and intransitive. See the same form in verse 4| (\parest“tes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt“\ is also used).

rwp@Acts:23:5 @{I wist not} (\ouk ˆidein\). Second past perfect of \oida\ used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from strkjv@Exodus:22:18| (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Peter:2:23|) when smitten on the cheek (John:18:22|), but he did protest against the act and did not turn the other cheek.

rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \gin“sk“\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg“ Pharisaios eimi huios Pharisai“n\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastase“s nekr“n krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.

rwp@Acts:23:8 @{There is no resurrection, neither angel, nor spirit} (\mˆ einai anastasin mˆte aggelon mˆte pneuma\). Infinitive with negative \mˆ\ in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees. {Both} (\amphotera\). Here used though three items of belief are mentioned as in strkjv@19:16| where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, _Grammar_, p. 745).

rwp@Acts:23:12 @{Banded together} (\poiˆsantes sustrophˆn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz“\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin“\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\he“s hou apoktein“sin\). First aorist active subjunctive of \apoktein“\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin‚_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Acts:23:34 @{When he had read it} (\anagnous\). Second aorist active participle of \anagin“sk“\, to know again, to read. {Of what province he was} (\ek poias eparcheias estin\). Tense of \estin\ (is) retained in indirect question. \Poias\ is strictly "of what kind of" province, whether senatorial or imperial. Cilicia, like Judea, was under the control of the propraetor of Syria (imperial province). Paul's arrest was in Jerusalem and so under the jurisdiction of Felix unless it was a matter of insurrection when he could appeal to the propraetor of Syria.

rwp@Acts:24:12 @{Disputing} (\dialegomenon\). Simply conversing, discussing, arguing, and then disputing, common verb in old Greek and in N.T. (especially in Acts). {Stirring up a crowd} (\epistasin poiounta ochlou\). \Epistasis\ is a late word from \ephistˆmi\, to make an onset or rush. Only twice in the N.T., strkjv@2Corinthians:11:28| (the pressure or care of the churches) and here (making a rush of a crowd). The papyri give examples also for "onset." Songs:Paul denies the two charges that were serious and the only one that concerned Roman law (insurrection).

rwp@Acts:24:17 @{After many years} (\di' et“n pleion“n\). "At an interval (\dia\) of more (\pleion“n\) years" (than a few, one must add), not "after many years." If, as is likely Paul went up to Jerusalem in strkjv@Acts:18:22|, that was some five years ago and would justify "\pleion“n\" (several years ago or some years ago). {To bring alms} (\eleˆmosunas poiˆson\). Another (see \proskunˆs“n\ in verse 11|) example of the future participle of purpose in the N.T. These "alms" (on \eleˆmosunas\ see on ¯Matthew:6:1,4; strkjv@Acts:10:2|, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1Corinthians:16:1-4; strkjv@2Corinthians:8; 9; strkjv@Romans:15:26|) who were none the less Jews. "And offerings" (\kai prosphoras\). The very word used in strkjv@21:26| of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul's original purpose to make these "offerings" before he came to Jerusalem (cf. strkjv@18:18|). He came up to worship (verse 11|) and to be present at Pentecost (20:16|).

rwp@Acts:24:20 @{These men themselves} (\autoi houtoi\). Since the Asiatic Jews are not present and these men are. {Wrong doing} (\adikˆma\). Or misdeed. Old word from \adike“\, to do wrong. In the N.T. only here and strkjv@Acts:18:14; strkjv@Revelation:18:5|. Paul uses "\adikˆma\" from the standpoint of his accusers. "To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough" (Furneaux). {When I stood} (\stantos mou\). Genitive absolute, second aorist active participle of \histˆmi\ (intransitive), "when I took my stand." {Before the council} (\epi tou sunedriou\). Same use of \epi\ with genitive as in verse 19|.

rwp@Acts:25:11 @{If I am a wrong-doer} (\ei men oun adik“\). Condition of the first class with \ei\ and the present active indicative of \adike“\ (\a\ privative and \dikˆ\): "If I am in the habit of doing injustice," assuming it to be true for the sake of argument. {And have committed anything worthy of death} (\kai axion thanatou pepracha\). Same condition with the difference in tense (\pepracha\, perfect active indicative) of a single case instead of a general habit. Assuming either or both Paul draws his conclusion. {I refuse not to die} (\ou paraitoumai to apothanein\). Old verb to ask alongside, to beg from, to deprecate, to refuse, to decline. See on ¯Luke:14:18f|. Josephus (_Life_, 29) has \thanein ou paraitoumai\. Here the articular second aorist active infinitive is in the accusative case the object of \paraitoumai\: "I do not beg off dying from myself." {But if none of these things is} (\ei de ouden estin\). \De\ here is contrasted with \men\ just before. No word for "true" in the Greek. \Estin\ ("is") in the Greek here means "exists." Same condition (first class, assumed as true). {Whereof these accuse me} (\h“n houtoi katˆgorousin mou\). Genitive of relative \hon\ by attraction from \ha\ (accusative with \katˆgorousin\) to case of the unexpressed antecedent \tout“n\ ("of these things"). \Mou\ is genitive of person after \katˆgorousin\. {No man can give me up to them} (\oudeis me dunatai autois charisasthai\). "Can" legally. Paul is a Roman citizen and not even Festus can make a free gift (\charisasthai\) of Paul to the Sanhedrin. {I appeal unto Caesar} (\Kaisara epikaloumai\). Technical phrase like Latin _Caesarem appello_. Originally the Roman law allowed an appeal from the magistrate to the people (_provocatio ad populum_), but the emperor represented the people and so the appeal to Caesar was the right of every Roman citizen. Paul had crossed the Rubicon on this point and so took his case out of the hands of dilatory provincial justice (really injustice). Roman citizens could make this appeal in capital offences. There would be expense connected with it, but better that with some hope than delay and certain death in Jerusalem. Festus was no better than Felix in his vacillation and desire to curry favour with the Jews at Paul's expense. No doubt Paul's long desire to see Rome (19:21; strkjv@Romans:15:22-28|) and the promise of Jesus that he would see Rome (Acts:23:11|) played some part in Paul's decision. But he made it reluctantly for he says in Rome (Acts:28:19|): "I was constrained to appeal." But acquittal at the hands of Festus with the hope of going to Rome as a free man had vanished.

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:25:19 @{But had} (\de eichon\). Descriptive imperfect active of \ech“\ and \de\ of contrast (but). {Concerning their own religion} (\peri tˆs idias deisidaimonias\). See on ¯17:22| for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew. {And of one Jesus} (\kai peri tinos Iˆsou\). This is the climax of supercilious scorn toward both Paul and "one Jesus." {Who was dead} (\tethnˆkotos\). Perfect active participle of \thnˆsk“\ agreeing with \Iˆsou\ (genitive). As being dead. {Whom Paul affirmed to be alive} (\hon ephasken ho Paulos zˆin\). Imperfect active of \phask“\, old form of \phˆmi\ to say, in the N.T. only here and strkjv@Acts:24:9; strkjv@Romans:1:22|. Infinitive \zˆin\ in indirect discourse with \hon\ (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.

rwp@Acts:26:3 @{Especially because thou art expert} (\malista gn“stˆn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gn“stˆn\ is from \gin“sk“\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eid“s\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\eth“n te kai zˆtˆmat“n\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothum“s\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.

rwp@Acts:26:23 @{How that the Christ must suffer} (\ei pathˆtos ho Christos\). Literally, "if the Messiah is subject to suffering." \Ei\ can here mean "whether" as in strkjv@Hebrews:7:15|. This use of a verbal in \-tos\ for capability or possibility occurs in the N.T. alone in \pathˆtos\ (Robertson, _Grammar_, p. 157). This word occurs in Plutarch in this sense. It is like the Latin _patibilis_ and is from _pasch“_. Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood strkjv@Isaiah:53|. When the Baptist called Jesus "the Lamb of God" (John:1:29|) it was a startling idea. It is not then "must suffer" here, but "can suffer." The Cross of Christ was a stumbling-block to the rabbis. {How that he first by the resurrection of the dead} (\ei pr“tos ex anastase“s nekr“n\). Same construction with \ei\ (whether). This point Paul had often discussed with the Jews: "whether he (the Messiah) by a resurrection of dead people." Others had been raised from the dead, but Christ is the first (\pr“tos\) who arose from the dead and no longer dies (Romans:6:19|) and proclaims light (\ph“s mellei kataggellein\). Paul is still speaking from the Jewish standpoint: "is about to (going to) proclaim light." See verse 18| for "light" and strkjv@Luke:2:32|. {Both to the people and to the Gentiles} (\t“i te la“i kai tois ethnesin\). See verse 17|. It was at the word Gentiles (\ethnˆ\) that the mob lost control of themselves in the speech from the stairs (22:21f.|). Songs:it is here, only not because of that word, but because of the word "resurrection" (\anastasis\).

rwp@Acts:26:28 @{With but little persuasion thou wouldest fain make me a Christian} (\en olig“i me peitheis Christianon poiˆsai\). The Authorized rendering is impossible: "Almost thou persuadest me to be a Christian." \En olig“i\ does not mean "almost." That would require \oligou, par' oligon\, or \dei oligou\. It is not clear, however, precisely what \en oligoi\ does mean. It may refer to time (in little time) or a short cut, but that does not suit well \en megal“i\ in verse 29|. Tyndale and Crammer rendered it "somewhat" (in small measure or degree). There are, alas, many "somewhat" Christians. Most likely the idea is "in (or with) small effort you are trying to persuade (\peitheis\, conative present active indicative) me in order to make me a Christian." This takes the infinitive \poiˆsai\ to be purpose (Page renders it by "so as") and thus avoids trying to make \poiˆsai\ like \genesthai\ (become). The aorist is punctiliar action for single act, not "perfect." The tone of Agrippa is ironical, but not unpleasant. He pushes it aside with a shrug of the shoulders. The use of "Christian" is natural here as in the other two instances (11:26; strkjv@1Peter:4:16|).

rwp@Acts:26:29 @{I would to God} (\euxaimˆn an t“i the“i\). Conclusion of fourth-class condition (optative with \an\), undetermined with less likelihood, the so-called potential optative (Robertson, _Grammar_, p. 1021). Polite and courteous wish (first aorist middle optative of \euchomai\). {Whether with little or with much} (\kai en mikr“i kai en megal“i\). Literally, "both in little and in great," or "both with little and with great pains" or "both in some measure and in great measure." Paul takes kindly the sarcasm of Agrippa. {Such as I am} (\toioutous hopoios kai eg“ eimi\). Accusative \toioutous\ with the infinitive \genesthai\. Paul uses these two qualitative pronouns instead of repeating the word "Christian." {Except these bonds} (\parektos t“n desm“n tout“n\). Ablative case with \parektos\ (late preposition for the old \parek\). Paul lifts his right manacled hand with exquisite grace and good feeling.

rwp@Acts:27:7 @{When we had sailed slowly} (\braduploountes\). Present active participle of \braduploe“\ (\bradus\, slow, \plous\, voyage). Literally, "sailing slowly," not "having or had sailed slowly." Only here and in Artemidorus (sec. cent. A.D.). It may mean "tacking" before the wind. Polybius uses \tachuploe“\, to sail swiftly. {Many days} (\en hikanais hˆmerais\). See on ¯Luke:7:6| for \hikanos\. Literally, "in considerable days." {With difficulty} (\molis\). Used in old Greek, like \mogis\ (Luke:9:39|) from \molos\, toil (see strkjv@Acts:14:18|). {Over against Cnidus} (\kata tˆn Knidon\). "Down along Cnidus." A hundred and thirty miles from Myra, the southwest point of Asia Minor and the western coast. Here the protection of the land from the northwest wind ceased. {The wind not further suffering us} (\mˆ prose“ntos hˆmƒs tou anemou\). Genitive absolute with present active participle of \prosea“\, one of the few words still "not found elsewhere" (Thayer). Regular negative \mˆ\ with participles. They could not go on west as they had been doing since leaving Myra. {We sailed under the lee of Crete} (\hupepleusamen tˆn Krˆtˆn\). See under verse ¯4|. Instead of going to the right of Crete as the straight course would have been they sailed southwest with Crete to their right and got some protection against the wind there. {Over against Salmone} (\kata Salm“nˆn\). Off Cape Salmone, a promontory on the east of the island.

rwp@Acts:27:27 @{As we were driven to and fro} (\diapheromen“n hˆm“n\). Genitive absolute with present passive participle of \diapher“\, old verb to bear different ways (\dia=duo\, two), this way and that. Continued to be tossed to and fro in the rough seas. It would seem so to those on board. It does not necessarily mean that the wind had changed. The fourteenth night is reckoned from the time they left Fair Havens. {In the sea of Adria} (\en t“i Hadriƒi\). Not the Adriatic Sea as we now call the sea between Italy and the mainland of Illyricum, but all the lower Mediterranean between Italy and Greece. Luke's usage is like that of Strabo. {Surmised} (\hupenooun\). Imperfect active indicative of \huponoe“\, inchoative, began to suspect. {That they were drawing near to some country} (\prosagein tina autois ch“ran\). Infinitive with accusative of general reference in indirect assertion. \Prosag“\ is here used intransitively and Luke writes from the sailor's standpoint that a certain land was drawing near to them (\autois\, dative). The sailors heard the sound of breakers and grew uneasy.

rwp@Acts:27:28 @{They sounded} (\bolisantes\). First aorist active participle of \boliz“\ rare verb only here and in Eustathius who says it was familiar in ancient Greek. Apparently from \bolis\, a missile or dart, and so to throw down the lead into the sea, to heave the lead, to take soundings. The inscriptions give \bolimos\ for "leaden." {Twenty fathoms} (\orguias eikosi\). This old word, from \oreg“\, to stretch, means the distance from one outstretched middle finger tip to the other likewise out-stretched. {After a little space} (\brachu diastˆsantes\). Literally, "standing apart a little" (second aorist active participle of \diistˆmi\), that is, the ship going a short distance further on. A ship today approaching St. Paul's Bay by the rocky point of Koura would pass first twenty, then fifteen fathoms (Furneaux).

rwp@Acts:28:3 @{When Paul had gathered} (\sustrepsantos tou Paulou\). Genitive absolute with first aorist active participle of \sustreph“\, old verb to twist or turn together or roll into a bundle. In N.T. only here and strkjv@Matthew:17:22|. {A bundle of sticks} (\phrugan“n ti plˆthos\). "Some multitude (or pile) of dry twigs" (\phrugan“n\ from \phrug“\ or \phruss“\, to dry. Only here in N.T.). {Laid} (\epithentos\). Songs:genitive absolute again with second aorist active participle of \epitithˆmi\, to place upon. Few things show Paul to better advantage than this incident. {By reason of the heat} (\apo tˆs thermˆs\). Old word, only here in N.T. Ablative case with \apo\ (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. {A viper} (\echidna\). The old word used by the Baptist of the Pharisees (Matthew:3:7; strkjv@Luke:3:7|) and by Jesus also (Matthew:12:34; strkjv@23:33|). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul's Bay. But the island now has 1,200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (_Coronella Austriaca_) which still exists in the island may be the "viper," though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. {Fastened on his hand} (\kathˆpse tˆs cheiros autou\). First aorist active indicative of \kathapt“\, to fasten down on with the genitive case. Old verb, here only in N.T. Cf. strkjv@Mark:16:18|.

rwp@Acts:28:6 @{But they expected} (\hoi de prosedok“n\). Imperfect active, were expecting, continued to expect. {That he would have swollen} (\auton mellein pimprasthai\). More exactly, "Expecting him to be about (or that he was about) to swell up." \Pimprasthai\ is present middle infinitive from \pimprˆmi\, to blow, to burn, to inflame, to cause to swell. \Prˆth“\, to swell, seems connected and both use the aorist \eprˆsa\. Our word "inflammation" likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. {Or fallen down dead suddenly} (\ˆ katapiptein aphn“ nekron\). Rather, "or was about to fall down dead suddenly." The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. {But when they were long in expectation} (\epi polu de aut“n prosdok“nt“n\). Genitive absolute. "But while they were expecting for much time." {Nothing amiss come to him} (\mˆden atopon eis auton ginomenon\). "Nothing out of place coming to him" (present middle participle). \Mˆden\ the usual negative of the participle and the accusative case the object of \the“rount“n\ (genitive absolute). {Changed their minds} (\metabalomenoi\). Aorist middle (direct) participle of \metaball“\, old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. {That he was a god} (\auton einai theon\). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts:14:11,19|). Songs:fickle is popular favour.

rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas t“n Ioudai“n pr“tous\). This use of \pr“tos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \pr“tous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthont“n aut“n\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poiˆsas\ as in verse 4| (\dias“thenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolum“n paredothˆn eis tas cheiras t“n Romai“n\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

rwp@Acts:28:20 @{Did I intreat} (\parekalesa\). Did I invite you. {Because of the hope of Israel} (\heineken tˆs elpidos tou Israel\). Genitive with preposition \heineken\. The hope of the Messiah is his point as in strkjv@26:6|. {I am bound with this chain} (\tˆn halusin tautˆn perikeimai\). This old verb means to lie around as in strkjv@Luke:17:2; strkjv@Hebrews:12:1|. But it is also used as the passive of \peritithˆmi\, to place around with the accusative of \peritithˆmi\ retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, _Grammar_, p. 815).

rwp@Acts:28:23 @{Appointed} (\taxamenoi\). First aorist middle participle of \tass“\. Formal arrangement as in strkjv@Matthew:28:16| when Jesus appointed the mountain for his meeting in Galilee. {In great number} (\pleiones\). Comparative of \polus\, "more than a few." {Expounded} (\exetitheto\). Imperfect middle of \ektithˆmi\, to set forth, as in strkjv@11:4; strkjv@18:26|. He did it with detail and care and spent all day at it, "from morning till evening" (\apo pr“i he“s hesperas\). In N.T. only here, strkjv@4:3| and strkjv@Luke:24:29|, though common word. {Persuading them concerning Jesus} (\peith“n autous peri tou Iˆsou\). Conative present active participle, trying to persuade. It was only about Jesus that he could make good his claim concerning the hope of Israel (verse 20|). It was Paul's great opportunity. Songs:he appealed both to Moses and to the prophets for proof as it was his custom to do.

rwp@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.

rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass“\, further addition to \eudokˆsen\, was pleased). This double compound (\apo, kata\ with \allass“\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass“\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass“\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass“\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirˆnopoiˆsas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirˆnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poi“n eirˆnˆn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plˆr“ma\ be taken as the subject of \eudokˆsen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudokˆsen\ the participle \eirˆnopoiˆsas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).

rwp@Colossians:2:11 @{Ye were also circumcised} (\kai perietmˆthˆte\). First aorist passive indicative of \peritemn“\, to circumcise. But used here as a metaphor in a spiritual sense as in strkjv@Romans:2:29| "the circumcision of the heart." {Not made with hands} (\acheiropoiˆt“i\). This late and rare negative compound verbal occurs only in the N.T. (Mark:14:58; strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|) by merely adding \a\ privative to the old verbal \cheiropoiˆtos\ (Acts:7:48; strkjv@Ephesians:2:11|), possibly first in strkjv@Mark:14:58| where both words occur concerning the temple. In strkjv@2Corinthians:5:1| the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. {In the putting off} (\en tˆi apekdusei\). As if an old garment (the fleshly body). From \apekduomai\ (Colossians:2:15|, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (\apo, ek\), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. {Of Christ} (\tou Christou\). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

rwp@Colossians:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunez“opoiˆsen\ (did he quicken) and repeated (second \humƒs\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois parapt“masin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \parapt“masin\ (from \parapipt“\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai tˆi akroboustiƒi tˆs sarkos hum“n\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunez“opoiˆsen sun aut“i\). First aorist active indicative of the double compound verb \sunz“opoie“\, to make alive (\z“os, poie“\) with (\sun\, repeated also with \aut“i\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun aut“i\ here referring to Christ. This can be true even if Christ be the subject of \ˆrken\ in verse 14|. {Having forgiven us} (\charisamenos hˆmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.

rwp@Colossians:3:9 @{Lie not to another} (\mˆ pseudesthe eis allˆlous\). Lying (\pseudos\) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (\mˆ\ and the present middle imperative). It means either "stop lying" or "do not have the habit of lying." {Seeing that ye have put off} (\apekdusamenoi\). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb \apekduomai\, for which see strkjv@2:15|. The \apo\ has the perfective sense (wholly), "having stripped clean off." The same metaphor as \apothesthe\ in verse 8|. {The old man} (\ton palaion anthr“pon\). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Romans:6:6|) and dropped now once and for all as a mode of life (aorist tense). See same figure in strkjv@Ephesians:4:22|. \Palaios\ is ancient in contrast with \neos\ (young, new) as in strkjv@Matthew:9:17| or \kainos\ (fresh, unused) as in strkjv@Matthew:13:52|. {With his doings} (\sun tais praxesin autou\). Practice must square with profession.

rwp@Colossians:3:17 @{Whatsoever ye do} (\pƒn hoti ean poiˆte\). Indefinite relative (everything whatever) with \ean\ and the present active subjunctive, a common idiom in such clauses. {Do all} (\panta\). The imperative \poieite\ has to be supplied from \poiˆte\ in the relative clause. \Panta\ is repeated from \pƒn\ (singular), but in the plural (all things). \Pƒn\ is left as a nominative absolute as in strkjv@Matthew:10:32; strkjv@Luke:12:10|. This is a sort of Golden Rule for Christians "in the name of the Lord Jesus" (\en onomati Kuriou Iˆsou\), in the spirit of the Lord Jesus (Ephesians:5:20|). What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician.

rwp@Colossians:3:19 @{Love your wives} (\agapƒte tas gunaikas\). Present active imperative, "keep on loving." That is precisely the point. {Be not bitter} (\mˆ pikrainesthe\). Present middle imperative in prohibition: "Stop being bitter" or "do not have the habit of being bitter." This is the sin of husbands. \Pikrain“\ is an old verb from \pikros\ (bitter). In N.T. only here and strkjv@Revelation:8:11; strkjv@10:9f|. The bitter word rankles in the soul.

rwp@Colossians:4:16 @{When this epistle hath been read among you} (\hotan anagn“sthˆi par' humin hˆ epistolˆ\). Indefinite temporal clause with \hotan\ (\hote an\) and the first aorist passive subjunctive of \anagin“sk“\. The epistle was read in public to the church (Revelation:1:3|). {Cause that} (\poiˆsate hina\). Same idiom in strkjv@John:11:37; strkjv@Revelation:13:15|. Old Greek preferred \hop“s\ for this idiom. See strkjv@1Thessalonians:5:27| for injunction for public reading of the Epistle. {That ye also read} (\kai humeis anagn“te\). Second aorist active subjunctive of \anagin“sk“\, to read. {And the epistle from Laodicea} (\kai tˆn ek Laodikias\). The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See strkjv@Ephesians:1:1| for further discussion of this matter.

rwp@Ephesians:1:3 @{Blessed} (\eulogˆtos\). Verbal of \euloge“\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogˆmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogˆmenos\ points to an isolated act or acts, \eulogˆtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogˆtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est“\ (imperative) or \eiˆ\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou Kuriou hˆm“n Iˆsou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patˆr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hˆm“n Iˆsou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogˆsas humƒs\). First aorist active participle of \euloge“\, the same word, antecedent action to the doxology (\eulogˆtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasˆi eulogiƒi pneumatikˆi\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christ“i\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klˆsis\ (calling) in strkjv@Hebrews:3:1|, with \d“rea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.

rwp@Ephesians:1:14 @{An earnest} (\arrab“n\). See strkjv@2Corinthians:1:22| for discussion of \arrab“n\. Here "of promise" (\tˆs epaggelias\) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation. {Of our inheritance} (\tˆs klˆronomias hˆm“n\). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. {Of God's own possession} (\tˆs peripoiˆse“s\). The word {God's} is not in the Greek, but is implied. Late and rare word (from \peripoie“\, to make a survival) with the notion of obtaining (1Thessalonians:5:9; strkjv@2Thessalonians:3:14|) and then of preserving (so in the papyri). Songs:in strkjv@1Peter:2:9; strkjv@Hebrews:10:39|, and here. God has purchased us back to himself. The sealing extends (\eis\) to the redemption and to the glory of God.

rwp@Ephesians:2:5 @{Even when we were dead} (\kai ontas hˆmƒs nekrous\). Repeats the beginning of verse 1|, but he changes \humƒs\ (you Gentiles) to \hˆmƒs\ (us Jews). {Quickened us together with Christ} (\sunez“opoiˆsen t“i Christ“i\). First aorist active indicative of the double compound verb \sunz“opoie“\ as in strkjv@Colossians:2:13| which see. Associative instrumental case in \Christ“i\. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. {By grace have ye been saved} (\chariti este ses“smenoi\). Instrumental case of \chariti\ and perfect passive periphrastic indicative of \s“z“\. Parenthetical clause interjected in the sentence. All of grace because we were dead.

rwp@Ephesians:2:10 @{Workmanship} (\poiˆma\). Old word from \poie“\ with the ending \-mat\ meaning result. In N.T. only here and strkjv@Revelation:1:20|. {Created} (\ktisthentes\). First aorist passive participle of \ktiz“\, not the original creation as in strkjv@Colossians:1:16; strkjv@Ephesians:3:9|, but the moral and spiritual renewal in Christ, the new birth, as in strkjv@Ephesians:2:15; strkjv@4:24|. {For good works} (\epi ergois agathois\). Probably the true dative of purpose here with \epi\ (Robertson, _Grammar_, p. 605). Purpose of the new creation in Christ. {Which} (\hois\). Attraction of the relative \ha\ (accusative after \proˆtoimasen\) to case of the antecedent \ergois\. {Afore prepared} (\proˆtoimasen\). First aorist active indicative of \proˆtoimaz“\, old verb to make ready beforehand. In N.T. only here and strkjv@Romans:9:23|. Good works by us were included in the eternal foreordination by God. {That we should walk in them} (\hina en autois peripatˆs“men\). Expexegetic final clause explanatory of the election to good works.

rwp@Ephesians:2:15 @{Having abolished} (\katargˆsas\). First aorist active participle of \katarge“\, to make null and void. {The enmity} (\tˆn echthran\). But it is very doubtful if \tˆn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargˆsas\. It looks as if it is in apposition with to \mesotoichon\ and so the further object of \lusas\. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (\en tˆi sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargˆsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon t“n entol“n en dogmasin\) is governed by \katargˆsas\. {That he might create} (\hina ktisˆi\). Final clause with first aorist active subjunctive of \ktiz“\. {The twain} (\tous duo\). The two men (masculine here, neuter in verse 14|), Jew and Gentile. {One new man} (\eis hena kainon anthr“pon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en haut“i\). Thus alone is it possible. {Making peace} (\poi“n eirˆnˆn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomˆthentes\). First aorist passive participle of \epoikodome“\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi t“i themeli“i\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostol“n kai prophˆt“n\). Genitive of apposition with \themeli“i\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\ont“s akrog“nianiou autou Christou Iˆsou\). Genitive absolute. The compound \akrog“niaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephalˆn g“nias\. "The \akrog“niaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

rwp@Ephesians:3:10 @{To the intent that} (\hina\). Final clause. {Might be made known} (\gn“risthˆi\). First aorist passive subjunctive of \gn“riz“\ with \hina\. The mystery was made known to Paul (3:3|) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). {Through the church} (\dia tˆs ekklˆsias\). The wonderful body of Christ described in chapter strkjv@Ephesians:2|. {The manifold wisdom of God} (\hˆ polupoikilos sophia tou theou\). Old and rare word, much-variegated, with many colours. Only here in N.T. \Poikilos\ (variegated) is more common (Matthew:4:24|).

rwp@Ephesians:3:12 @{In confidence} (\en pepoithˆsei\). Late and rare word from \pepoitha\. See strkjv@2Corinthians:1:15|. {Through our faith in him} (\dia tˆs piste“s autou\). Clearly objective genitive \autou\ (in him).

rwp@Ephesians:3:20 @{That is able to do} (\t“i dunamen“i poiˆsai\). Dative case of the articular participle (present middle of \dunamai\). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us. {Above all} (\huper panta\). Not simply \panta\, but \huper\ beyond and above all. {Exceedingly abundantly} (\huperekperissou\). Late and rare double compound (\huper, ek, perissou\) adverb (LXX, strkjv@1Thessalonians:3:10; strkjv@5:13; strkjv@Ephesians:3:20|). It suits well Paul's effort to pile Pelion on Ossa. {That we ask} (\h“n aitoumetha\). Ablative of the relative pronoun attracted from the accusative \ha\ to the case of the unexpressed antecedent \tout“n\. Middle voice (\aitoumetha\) "we ask for ourselves." {Or think} (\ˆ nooumen\). The highest aspiration is not beyond God's "power" (\dunamin\) to bestow.

rwp@Ephesians:5:11 @{Have no fellowship with} (\mˆ sunkoin“neite\). No partnership with, present imperative with \mˆ\. Followed by associative instrumental case \ergois\ (works). {Unfruitful} (\akarpois\). Same metaphor of verse 9| applied to darkness (\skotos\). {Reprove} (\elegchete\). Convict by turning the light on the darkness.

rwp@Ephesians:5:25 @{Even as Christ also loved the church} (\kath“s kai ho Christos ˆgapˆsen tˆn ekklˆsian\). This is the wonderful new point not in strkjv@Colossians:3:19| that lifts this discussion of the husband's love for his wife to the highest plane.

rwp@Ephesians:5:29 @{Nourisheth} (\ektrephei\). Old compound with perfective sense of \ek\ (to nourish up to maturity and on). In N.T. only here and strkjv@6:4|. {Cherisheth} (\thalpei\). Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and strkjv@1Thessalonians:2:7|. Primarily it means to warm (Latin _foveo_), then to foster with tender care as here. {Even as Christ also} (\kath“s kai ho Christos\). Relative (correlative) adverb pointing back to \hout“s\ at the beginning of the sentence (verse 28|) and repeating the statement in verse 25|.

rwp@Ephesians:6:2 @{Which} (\hˆtis\). "Which very" = "for such is." {The first commandment with promise} (\entolˆ pr“tˆ en epaggeliƒi\). \En\ here means "accompanied by" (Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Exodus:20:12|) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of \en epaggeliƒi\ here to \pr“tˆ\ points to the other view.

rwp@Ephesians:6:6 @{But as servants of Christ} (\all' h“s douloi Christou\). Better "slaves of Christ" as Paul rejoiced to call himself (Phillipians:1:1|). {Doing the will of God} (\poiountes to thelˆma tou theou\). Even while slaves of men.

rwp@Ephesians:6:8 @{Whatsoever good thing each one doeth} (\hekastos ean ti poiˆsˆi agathon\). Literally, "each one if he do anything good." Condition of third class, undetermined, but with prospect. Note use here of \agathon\ rather than \adikon\ (one doing wrong) in strkjv@Colossians:3:25|. Songs:it is a reward (\komisetai\) for good, not a penalty for wrong, though both are true, "whether he be bond or free" (\eite doulos eite eleutheros\).

rwp@Ephesians:6:16 @{Taking up} (\analabontes\). See verse 13|. {The shield of faith} (\ton thureon tˆs piste“s\). Late word in this sense a large stone against the door in Homer, from \thura\, door, large and oblong (Latin _scutum_), \aspis\ being smaller and circular, only here in N.T. {To quench} (\sbesai\). First aorist active infinitive of \sbennumi\, old word, to extinguish (Matthew:12:20|). {All the fiery darts} (\panta ta belˆ ta pepur“mena\). \Belos\ is an old word for missile, dart (from \ball“\, to throw), only here in N.T. \Pepur“mena\ is perfect passive participle of \puro“\, old verb, to set on fire, from \pur\ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.

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 @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.

rwp@Galatians:1:20 @{I lie not} (\ou pseudomai\). Songs:important does he deem the point that he takes solemn oath about it.

rwp@Galatians:2:1 @{Then after the space of fourteen years I went up again} (\epeita dia dekatessar“n et“n palin anebˆn\) This use of \dia\ for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in strkjv@Acts:15| when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Acts:15:1f.|). But Paul passes by another visit to Jerusalem, that in strkjv@Acts:11:30| when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in strkjv@Acts:12| apparently preceded that visit and Peter had left for another place (Acts:12:17|). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts:15:4,6-29|). {With Barnabas} (\meta Barnabƒ\). As in strkjv@Acts:15:2|. {Taking Titus also with me} (\sunparalab“n kai Titon\). Second aorist active participle of \sunparalamban“\ the very verb used in strkjv@Acts:15:37f.| of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

rwp@Galatians:2:5 @{No, not for an hour} (\oude pros h“ran\). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (\tˆi hupotagˆi\, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb \eik“\, to yield, occurs here alone in the N.T. See strkjv@2Corinthians:9:13| for \hupotagˆ\. {The truth of the gospel} (\hˆ alˆtheia tou euaggeliou\). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.

rwp@Galatians:2:6 @{Somewhat} (\ti\). Something, not somebody. Paul refers to the Big Three (Cephas, James, and John). He seems a bit embarrassed in the reference. He means no disrespect, but he asserts his independence sharply in a tangled sentence with two parentheses (dashes in Westcott and Hort). {Whatsoever they were} (\hopoioi pote ˆsan\). Literally, "What sort they once were." {Hopoioi} is a qualitative word (1Thessalonians:1:9; strkjv@1Corinthians:3:13; strkjv@James:1:24|). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of \de\ (but) in verse 6| seems to make a contrast between the three leaders and the pleaders for compromise in verses 4f|. {They, I say, imparted nothing to me} (\emoi gar ouden prosanethento\). He starts over again after the two parentheses and drops the construction \apo t“n dokount“n\ and changes the construction (anacoluthon) to \hoi dokountes\ (nominative case), the men of reputation and influences whom he names in verses 8f|. See the same verb in strkjv@1:16|. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law.

rwp@Galatians:2:16 @{Is not justified} (\ou dikaioutai\). Present passive indicative of \dikaio“\, an old causative verb from \dikaios\, righteous (from \dike\, right), to make righteous, to declare righteous. It is made like \axio“\, to deem worthy, and \koino“\, to consider common. It is one of the great Pauline words along with \dikaiosunˆ\, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see strkjv@Romans:7|). In his first recorded sermon the same contrast is made that we have here (Acts:13:39|) with the same word \dikaio“\, employed. It is the heart of his message in all his Epistles. The terms faith (\pistis\), righteousness (\dikaiosunˆ\), law (\nomos\), works (\erga\) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. {Save} (\ean mˆ\). Except. {Even we} (\kai hˆmeis\). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts:15:10f.|). He quotes strkjv@Psalms:143:2|. Paul uses \dikaiosunˆ\ in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. strkjv@Romans:1-5|. (2) Sanctification. Actual goodness as the result of living with and for Christ. strkjv@Romans:6-8|. The same plan exists for Jew and Gentile.

rwp@Galatians:3:2 @{This only} (\touto monon\). Paul strikes at the heart of the problem. He will show their error by the point that the gifts of the Spirit came by the hearing of faith, not by works of the law.

rwp@Galatians:3:5 @{Supplieth} (\epichorˆg“n\). It is God. See on ¯2Corinthians:9:10| for this present active participle. Cf. strkjv@Phillipians:1:19; strkjv@2Peter:1:5|. {Worketh miracles} (\energ“n dunameis\). On the word \energe“\ see strkjv@1Thessalonians:2:13; strkjv@1Corinthians:12:6|. It is a great word for God's activities (Phillipians:2:13|). "In you" (Lightfoot) is preferable to "among you" for \en humin\ (1Corinthians:13:10; strkjv@Matthew:14:2|). The principal verb for "doeth he it" (\poiei\) is not expressed. Paul repeats the contrast in verse 2| about "works of the law" and "the hearing of faith."

rwp@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora“\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuˆggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethnˆ\ (all the nations) in strkjv@18:18| for \pƒsai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge“\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).

rwp@Galatians:3:17 @{Now this I say} (\touto de leg“\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekur“menˆn hupo tou theou\). Perfect passive participle of \prokuro“\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta etˆ\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro“\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargˆsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.

rwp@Galatians:3:21 @{Against the promises} (\kata t“n epaggeli“n\). A pertinent question again. Far from it (\mˆ genoito\). {Which could make alive} (\ho dunamenos z“opoiˆsai\). First aorist active infinitive of \z“opoie“\, late compound (\z“os\, alive, \poie“\, to make) verb for which see strkjv@1Corinthians:15:22|. Spiritual life, he means, here and hereafter. {Verily} (\ont“s\). "Really" (cf. strkjv@Mark:11:32; strkjv@Luke:24:34|). Condition and conclusion (\an ˆn\) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (2:21|).

rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep“\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri tˆs prothesmias tou patros\). Supply \hˆmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithˆmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

rwp@Galatians:4:7 @{No longer a bondservant} (\ouketi doulos\). Slave. He changes to the singular to drive the point home to each one. The spiritual experience (3:2|) has set each one free. Each is now a son and heir.

rwp@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \gin“sk“\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gn“sthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\p“s\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthenˆ kai pt“cha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin an“then\). Old word, from above (\an“\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).

rwp@Galatians:5:13 @{Ye were called for freedom} (\ep' eleutheriƒi eklˆthˆte\). The same point as in strkjv@5:1| made plainer by the use of \ep'\ (on the basis of, for the purpose of). See strkjv@1Thessalonians:4:7| for this use of \epi\. {Only use not} (\monon mˆ\). No word for "use" in the Greek. Probably supply \trepete\ or \strephete\, "turn not your liberty into an occasion for the flesh" (\eis aphormˆn tˆi sarki\), as a spring board for license. On \aphormˆ\, see on ¯2Corinthians:5:12|. Liberty so easily turns to license.

rwp@Galatians:5:14 @{Even in this} (\en t“i\). Just the article with \en\, "in the," but it points at the quotation from strkjv@Leviticus:19:18|. Jews (Luke:10:29|) confined "neighbour" (\plˆsion\) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also strkjv@Romans:13:8|, precisely as Jesus did (Matthew:22:40|).

rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\allˆlois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\allˆlois\). {That ye may not do} (\hina mˆ poiˆte\). "That ye may not keep on doing" (present active subjunctive of \poie“\). {That ye would} (\ha ean thelˆte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).

rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou t“n hˆmer“n tout“n\). In contrast with \palai\ above. {Hath spoken} (\elalˆsen\). First aorist indicative of \lale“\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en hui“i\). In sharp contrast to \en tois prophˆtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethˆken\). First aorist (kappa aorist) active of \tithˆmi\, a timeless aorist. {Heir of all things} (\klˆronomon pant“n\). See strkjv@Mark:12:6| for \ho klˆronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ai“nas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ai“nas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ai“n\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

rwp@Hebrews:1:3 @{Being} (\“n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \ˆn\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparch“n\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma tˆs doxˆs\). The word \apaugasma\, late substantive from \apaugaz“\, to emit brightness (\augˆ, augaz“\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktˆr tˆs hupostase“s\). \Charaktˆr\ is an old word from \charass“\, to cut, to scratch, to mark. It first was the agent (note ending \=tˆr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktˆr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morphˆ theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\pher“n te\). Present active participle of \pher“\ closely connected with \“n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\t“i rˆmati tˆs duname“s autou\). Instrumental case of \rˆma\ (word). See strkjv@11:3| for \rˆmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon t“n hamarti“n\). \Katharismos\ is from \kathariz“\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poiˆsamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz“\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\tˆs megalosunˆs en hupsˆlois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupsˆlois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:1:7 @{Of the angels} (\pros tous aggelous\). "With reference to" (\pros\) as in strkjv@Luke:20:9|. Songs:"of the Son" in verse 8|. Note \men\ here and \de\ in verse 8| in carefully balanced contrast. The quotation is from strkjv@Psalms:104:4|. {Winds} (\pneumata\). "Spirits" the word also means. The meaning (note article with \aggelous\, not with \pneumata\) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). {A flame of fire} (\puros phloga\). Predicate accusative of \phlox\, old word, in N.T. only here and strkjv@Luke:16:24|. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.

rwp@Hebrews:2:4 @{God also bearing witness with them} (\sunepimarturountos tou theou\). Genitive absolute with the present active participle of the late double compound verb \sunepimarture“\, to join (\sun\) in giving additional (\epi\) testimony (\marture“\). Here only in N.T., but in Aristotle, Polybius, Plutarch. {Both by signs} (\sˆmeiois te kai\) {and wonders} (\kai terasin\) {and by manifold powers} (\kai poikilais dunamesin\) {and by gifts of the Holy Ghost} (\kai pneumatos hagiou merismois\). Instrumental case used with all four items. See strkjv@Acts:2:22| for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the \erga\ (works) of Christ. \Teras\ (wonder) attracts attention, \dunamis\ (power) shows God's power, \sˆmeion\ reveals the purpose of God in the miracles. For \poikilais\ (manifold, many-coloured) see strkjv@Matthew:4:24; strkjv@James:1:2|. For \merismos\ for distribution (old word, in N.T. only here and strkjv@Hebrews:4:12|) see strkjv@1Corinthians:12:4-30|. {According to his own will} (\kata tˆn autou thelˆsin\). The word \thelˆsis\ is called a vulgarism by Pollux. The writer is fond of words in \-is\.

rwp@Hebrews:2:12 @{Unto my brethren} (\tois adelphois mou\). To prove his point the writer quotes strkjv@Psalms:22:22| when the Messiah is presented as speaking "unto my brethren." {Congregation} (\ekklˆsias\). The word came to mean the local church and also the general church or kingdom (Matthew:16:18; strkjv@Hebrews:12:23|). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.

rwp@Hebrews:2:13 @{I will put my trust in him} (\Eg“ esomai pepoith“s ep' aut“i\). A rare periphrastic (intransitive) future perfect of \peith“\, a quotation from strkjv@Isaiah:8:17|. The author represents the Messiah as putting his trust in God as other men do (cf. strkjv@Hebrews:12:2|). Certainly Jesus did this constantly. The third quotation (\kai palin\, And again) is from strkjv@Isaiah:8:18| (the next verse), but the Messiah shows himself closely linked with the children (\paidia\) of God, the sons (\huioi\) of verse 10|.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:3:2 @{Who was faithful} (\piston onta\). Present active participle with predicate accusative agreeing with \Iˆsoun\, "as being faithful." {That appointed him} (\t“i poiˆsanti auton\). See strkjv@1Samuel:12:6|. Dative case of the articular participle (aorist active) of \poie“\ and the reference is to God. Note \pistos\ as in strkjv@2:17|. {As also was Moses} (\h“s kai M“usˆs\). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (\en hol“i t“i oik“i autou\), an allusion to strkjv@Numbers:12:7| (\ean hol“i t“i oik“i mou\) about Moses. The "his" is God's. The use of \oikos\ for the people (family) of God, not the building, but the group (1Timothy:3:15|) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxˆs para M“usˆn ˆxi“tai\). Perfect passive indicative of \axio“\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxˆs\ in genitive case after \ˆxi“tai\. For \para\ after the comparative \pleionos\ see strkjv@1:4,9; strkjv@2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz“\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.

rwp@Hebrews:3:5 @{And Moses} (\kai M“usˆs men\). "Now Moses indeed on his part" (\men\ contrasted with \de\). {In} (\en\). Moses was in "God's house" "as a servant" (\h“s therap“n\). Old word, in LXX, only here in N.T. and quoted from strkjv@Numbers:12:7f|. Kin to the verb \therapeu“\, to serve, to heal, and \therapeia\, service (Luke:9:11|) and a group of servants (Luke:12:42|). {For a testimony of those things which were afterward to be spoken} (\eis marturion t“n lalˆthˆsomen“n\). Objective genitive of the articular future passive participle of \lale“\. It is not certain what it means whether the "testimony" (\marturion\) is to Moses or to God and whether it points on to Christ. In strkjv@9:9| see \parabolˆ\ applied to the old dispensation as a symbol pointing to Christ and Christianity. {But Christ} (\Christos de\). In contrast with Moses (\men\ in verse 5|). {As a son} (\h“s huios\). Instead of a \therap“n\ (servant). {Over his house} (\epi ton oikon autou\). The difference between \epi\ and \en\ added to that between \huios\ and \therap“n\. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In strkjv@Acts:7:11| the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).

rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep“\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\mˆ pote estai\). Negative purpose with \mˆ pote\ and the future indicative as in strkjv@Mark:14:2|. But we have in strkjv@Colossians:2:8| \mˆ tis estai\ as in strkjv@Hebrews:12:25|; \mˆ\ occurs with the aorist subjunctive, and \mˆ pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini hum“n\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponˆra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en t“i apostˆnai apo theou z“ntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistˆmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.

rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielˆluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Iˆsoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\krat“men tˆs homologias\). Present active volitive subjunctive of \krate“\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).

rwp@Hebrews:5:1 @{In things pertaining to God} (\ta pros ton theon\). Accusative of general reference as in strkjv@2:17| (Romans:15:17|). The two essential points about any high priest are human sympathy (5:1-3|) and divine appointment (5:4|). He is taken from men and appointed in behalf of men. {That he may offer} (\hina prospherˆi\). Purpose clause with \hina\ and present active subjunctive of \prospher“\, "that he keep on offering (from time to time)." {Both gifts} (\d“ra\) {and sacrifices} (\kai thusias\). General term (\d“ra\) and bloody offerings, but the two together are inclusive of all as in strkjv@8:3; strkjv@9:9| (1Kings:8:64|). {For sins} (\huper hamarti“n\). His own included (7:27|) except in the case of Jesus.

rwp@Hebrews:5:5 @{Songs:Christ also} (\hout“s kai ho Christos\). Just as with Aaron. Jesus had divine appointment as high priest also. {To be made} (\genˆthˆnai\). First aorist passive infinitive of \ginomai\. {High priest} (\archierea\). Predicate accusative agreeing with \heauton\ (himself) object of \edoxasen\. {But he that spake unto him} (\all' ho lalˆsas pros auton\). Ellipsis of \edoxasen\ to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in strkjv@Psalms:2:7| quoted already as Messianic (Hebrews:1:5|). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John:5:30,43; strkjv@8:54; strkjv@17:5|, etc.). Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John:3:16|).

rwp@Hebrews:5:6 @{In another place} (\en heter“i\). That is strkjv@Psalms:110:4|. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest (\hiereus\) occurs here which the author uses as synonymous with high priest (\archiereus\). The point lies in the meaning of the phrase "After the order of Melchizedek" (\kata tˆn taxin Melchisedek\). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (5:10-7:28|).

rwp@Hebrews:5:7 @{In the days of his flesh} (\en tais hˆmerais tˆs sarkos autou\). Here (verses 7-9|) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (4:15|) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. {Having offered up} (\prosenegkas\). Second aorist active (\-a\ form) participle of \prospher“\ (cf. verse 3|). An allusion to the Agony of Christ in Gethsemane. {Supplications} (\hiketˆrias\). Socrates, Polybius, Job:(Job:40:22|) combine this word with \deˆseis\ (prayers) as here. The older form was \hikesia\. The word \hiketˆrios\ is an adjective from \hiketˆs\ (a suppliant from \hik“\, to come to one) and suggests one coming with an olive-branch (\elaia\). Here only in the N.T. {With strong crying and tears} (\meta kraugˆs ischuras kai dakru“n\). See strkjv@Luke:22:44f|. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John:11:35; strkjv@Luke:19:41|), but Gethsemane chiefly. {To save him from death} (\s“zein ek thanatou\). A reference to the cry of Jesus in Gethsemane (Matthew:26:39|). {Having been heard for his godly fear} (\eisakoustheis apo tˆs eulabeias\). Old word from \eulabˆs\ (taking hold well, strkjv@Luke:2:25| from \eu, lamban“\, the verb \eulabeomai\ in N.T. only in strkjv@Hebrews:11:7|), in N.T. only here and strkjv@12:28|. Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will.

rwp@Hebrews:6:20 @{As a forerunner} (\prodromos\). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (\egguos\, strkjv@Hebrews:7:22|) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. {A high priest for ever} (\archiereus eis ton ai“na\). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (5:10f.|).

rwp@Hebrews:7:2 @{A tenth} (\dekatˆn\). It was common to offer a tenth of the spoils to the gods. Songs:Abraham recognized Melchizedek as a priest of God. {Divided} (\emerisen\). First aorist active of \meriz“\, from \meros\ (portion), to separate into parts. From this point till near the end of verse 3| (the Son of God) is a long parenthesis with \houtos\ of verse 1| as the subject of \menei\ (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. strkjv@1:8|) and Salem (peace).

rwp@Hebrews:7:4 @{How great} (\pˆlikos\). Geometrical magnitude in contrast to arithmetical (\posos\), here only in N.T., "how distinguished." He received tithes from Abraham (verses 4-6a|) and he blessed Abraham (6b-7|) and even Levi is included (verses 8-10|). {Out of the chief spoils} (\ek t“n akrothini“n\). Old word from \akros\, top, and \this\, a heap (the top of the pile). {Patriarch} (\patriarchˆs\). LXX word (\patria\, tribe, \arch“\, to rule) transferred to N.T. (Acts:2:29|).

rwp@Hebrews:7:28 @{After the law} (\meta ton nomon\). As shown in verses 11-19|, and with an oath (Psalms:110:4|). {Son} (\huion\). As in strkjv@Psalms:2:7; strkjv@Hebrews:1:2| linked with strkjv@Psalms:110:4|. {Perfected} (\tetelei“menon\). Perfect passive participle of \teleio“\. The process (2:10|) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (2:17f.; strkjv@5:1-10|) to meet our needs, and with the perfect offering of himself as sacrifice.

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg“\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephalˆ\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum‚ (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

rwp@Hebrews:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospherˆi\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \d“ra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagkˆ\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h“ prosenegkˆi\). Second aorist active subjunctive of \prospher“\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.

rwp@Hebrews:8:5 @{Serve} (\latreuousin\). Present active indicative of \latreu“\ for which verb see on ¯Matthew:4:10|. {A copy} (\hupodeigmati\). Dative case after \latreuousin\. See already on ¯John:13:15; strkjv@Hebrews:4:11| for this interesting word. {Shadow} (\skiƒi\). Dative case. Old word for which see already strkjv@Matthew:4:16; strkjv@Mark:4:32; strkjv@Colossians:2:17|. See same idea in strkjv@Hebrews:9:23|. For difference between \skia\ and \eik“n\ see strkjv@10:1|. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (\kechrˆmatistai\). Perfect passive indicative of \chrˆmatiz“\, old verb (from \chrˆma\, business) for which see on ¯Matthew:2:12,22; strkjv@Luke:2:26|. The word "God" is not used, but it is implied as in strkjv@Acts:10:22; strkjv@Hebrews:12:25|. Songs:in LXX, Josephus, and the papyri. {For saith he} (\gar phˆsi\). Argument from God's command (Exodus:25:40|). {See that thou make} (\Horƒ poiˆseis\). Common Greek idiom with present active imperative of \hora“\ and the volitive future of \poie“\ without \hina\ (asyndeton, Robertson, _Grammar_, p. 949). {The pattern} (\ton tupon\). The very word used in strkjv@Exodus:25:40| and quoted also by Stephen in strkjv@Acts:7:44|. For \tupos\ see already strkjv@John:20:25; strkjv@Romans:6:17|, etc. The tabernacle was to be patterned after the heavenly model.

rwp@Hebrews:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan“\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchˆken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphor“teras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hos“i\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesitˆs\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathˆkˆ\. {Of a better covenant} (\kreittonos diathˆkˆs\). Called "new" (\kainˆs, neas\ in strkjv@9:15; strkjv@12:24|). For \diathˆkˆ\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothetˆtai\). Perfect passive indicative of \nomothete“\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreiss“n\) is the keynote of the Epistle. At every point Christianity is better than Judaism.

rwp@Hebrews:8:8 @{Finding fault with them} (\memphomenos autous\). Present middle participle of \memphomai\ (cf. \amemptos\), old verb, in N.T. only here and strkjv@Romans:9:19|. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses 8-12; strkjv@Jeremiah:38:31-34| (in LXX strkjv@31:31-34|) in full which calls for little explanation or application to prove his point (verse 13|). {I will make} (\sunteles“\). Future active of \suntele“\, old compound verb to accomplish as in strkjv@Mark:13:4; strkjv@Romans:9:28|. {A new covenant} (\diathˆkˆn kainˆn\). In strkjv@12:24| we have \diathˆkˆs neas\, but \kainˆs\ in strkjv@1Corinthians:11:25|. \Kainos\ is fresh, on new lines as opposed to the old (\palaios\) as in strkjv@2Corinthians:3:6,14|; \neos\ is young or not yet old.

rwp@Hebrews:8:11 @{They shall not teach} (\ou mˆ didax“sin\). Strong double negative (\ou mˆ\) with the first aorist active (futuristic) subjunctive of \didask“\. {His fellow-citizen} (\ton politˆn autou\). See strkjv@Luke:15:15; strkjv@19:14|. {Know the Lord} (\Gn“thi ton kurion\). Second aorist active imperative of \gin“sk“\. In the new covenant all will be taught of God (Isaiah:54:13; strkjv@John:6:45|), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in strkjv@2Corinthians:3:7-18|. {Shall know} (\eidˆsousin\). Future perfect active, old form of \oida\ (note \gin“sk“\ just before of recognizing God), one of the rare future perfects (cf. strkjv@2:13|, \esomai pepoith“s\).

rwp@Hebrews:8:13 @{In that he saith} (\en t“i legein\). Locative case of the articular present active infinitive of \leg“\, "in the saying as to him." {He hath made the first old} (\pepalai“ken tˆn pr“tˆn\). Perfect active indicative of \palaio“\, old verb from \palaios\ (in contrast with \kainos\, fresh, new), to treat as old and out of date. The conclusion is to the point. {That which is becoming old and waxeth aged} (\to palaioumenon kai gˆraskon\). \Gˆrask“\ is old verb from \gˆras\ (age) like \ger“n\ (old man) and refers to the decay of old age so that both ideas appear here in opposition to \kainos\ (\palaios\) and \neos\ (\geraios\). {Is nigh unto vanishing away} (\eggus aphanismou\). Genitive case with \eggus\ and late word for disappearance (from \aphaniz“\, strkjv@Matthew:6:19|), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?

rwp@Hebrews:9:9 @{Which} (\hˆtis\). "Which very thing," the first tent (\tˆs pr“tˆs skˆnˆs\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabolˆ\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball“\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestˆkota\). "For the present crisis " (\kairon\, not \ai“na\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistˆmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enest“ta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hˆn\). Here the relative refers to \parabolˆ\ just mentioned, not to \skˆnˆs\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidˆsin\). For \suneidˆsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\telei“sai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\t“n mellont“n agath“n\). But B D read \genomen“n\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomen“n\, Moffatt \mellont“n\. {Through the greater and more perfect tabernacle} (\dia tˆs meizonos kai teleioteras skˆnˆs\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoiˆtou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; strkjv@17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tautˆs tˆs ktise“s\). Explanation of \ou chieropoiˆtou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).

rwp@Hebrews:9:15 @{Mediator of a new covenant} (\diathˆkˆs kainˆs mesitˆs\). See strkjv@8:6| for this phrase with \kreittonos\ instead of \kainˆs\. {A death having taken place} (\thanatou genomenou\). Genitive absolute, referring to Christ's death. {For the redemption} (\eis apolutr“sin\). {Of the transgressions} (\t“n parabase“n\). Really ablative case, "from the transgressions." See verse 12|, \lutr“sin\. {Under the first covenant} (\epi tˆi pr“tˆi diathˆkˆi\). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. Songs:then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. {That they may receive} (\hop“s lab“sin\). Purpose clause (God's purpose in the rites and symbols) with \hop“s\ and the second aorist active subjunctive of \lamban“\.

rwp@Hebrews:9:24 @{Made with hands} (\cheiropoiˆta\). See verse 11| for this word. {Like in pattern to the true} (\antitupa t“n alˆthin“n\). Late compound word, only twice in N.T. (here, strkjv@1Peter:3:21|). Polybius uses \antitupos\ for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a \tupos\ (model) of the heavenly realities and he made an \antitupon\ on that model, "answering to the type" (Dods) or model. In strkjv@1Peter:3:21| \antitupos\ has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods). {Now to appear} (\nun emphanisthˆnai\). Purpose clause by the first aorist passive infinitive of \emphaniz“\ (Matthew:27:53; strkjv@John:14:21f.|). For the phrase see strkjv@Psalms:42:3|. For this work of Christ as our High Priest and Paraclete in heaven see strkjv@Hebrews:7:25; strkjv@Romans:8:34; strkjv@1John:2:1f|.

rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@Psalms:40:7-9| which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having \s“ma\ (body) rather than \“tia\ (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). Songs:the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson). {A body didst thou prepare for me} (\s“ma katˆrtis“ moi\). First aorist middle indicative second person singular of \katartiz“\, to make ready, equip. Using \s“ma\ (body) for \“tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.

rwp@Hebrews:10:7 @{Then} (\tote\). When it was plain that God could not be propitiated by such sacrifices. {Lo, I am come} (\Idou hˆk“\). The Messiah is represented as offering himself to do God's will (\tou poiˆsai to thelˆma sou\, the genitive articular infinitive of purpose). {In the roll of the book it is written of me} (\en kephalidi bibliou gegraptai peri emou\). Stands written (\gegraptai\, perfect passive indicative). \Kephalis\ is a diminutive of \kephalˆ\ (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt).

rwp@Hebrews:10:12 @{When he had offered} (\prosenegkas\). Second aorist active participle (with first aorist ending \-as\ in place of \-on\) of \prospher“\, single act in contrast to present participle \prospher“n\ above. {One sacrifice} (\mian thusian\). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse. {For ever} (\eis to diˆnekes\). Can be construed either with \mian thusian\ or with \ekathisen\ (sat down). See strkjv@1:3| for \ekathisen\.

rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathˆsate\). First aorist active indicative of \sunpathe“\, old verb to have a feeling with, to sympathize with. {Them that were in bonds} (\tois desmiois\). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians:3:1; strkjv@2Timothy:1:8|). {Took joyfully} (\meta charas prosedexasthe\). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See strkjv@Romans:13:1,3; strkjv@15:7|. {The spoiling} (\tˆn harpagˆn\). "The seizing," "the plundering." Old word from \harpaz“\. See strkjv@Matthew:23:35|. {Of your possessions} (\t“n huparchont“n hum“n\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch“\ used as a substantive (cf. \hum“n\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech“\) in indirect discourse after \gin“skontes\ (knowing) with the accusative of general reference (\heautous\, as to yourselves), though some MSS. omit \heautous\, some have \heautois\ (dative, for yourselves), and some \en heautois\ (in yourselves). The predicate nominative \autoi\ could have been used agreeing with \gin“skontes\ (cf. strkjv@Romans:1:22|). {A better possession} (\kreissona huparxin\). Common word in the same sense as \ta huparchonta\ above, in N.T. only here and strkjv@Acts:2:45|. In place of their plundered property they have treasures in heaven (Matthew:6:20|). {Abiding} (\menousan\). Present active participle of \men“\. No oppressors (legal or illegal) can rob them of this (Matthew:6:19ff.|).

rwp@Hebrews:10:39 @{But we} (\hˆmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostolˆs eis ap“leian\). Predicate genitive of \hupostolˆ\, as in strkjv@12:11|, from \hupostell“\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoiˆsin psuchˆs\). Old word from \peripoie“\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.

rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomen“n hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistˆmi\ (\hupo\, under, \histˆmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, M‚n‚goz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmat“n elegchos ou blepomen“n\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch“\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.

rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plei“n\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hˆs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturˆthˆ\). First aorist passive indicative of \marture“\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturˆthˆ\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturˆthˆ\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture“\. {Through it} (\di' autˆs\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothan“n\). Second aorist active participle of \apothnˆsk“\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.

rwp@Hebrews:11:10 @{He looked for} (\exedecheto\). Imperfect middle of \ekdechomai\ (see on ¯10:13|) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. {The foundations} (\tous themelious\). Not just "tents" (\skˆnais\, verse 9|). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim (\paroikos\) on earth. {Builder} (\technitˆs\). Old word from \technˆ\ (craft) or trade (Acts:17:29; strkjv@18:3|), craftsman, artificer, in N.T. only here and strkjv@Acts:19:24,38|. {Maker} (\dˆmiourgos\). Old word from \dˆmios\ (public) and \ergon\, a worker for the public, artisan, framer, here only in N.T.

rwp@Hebrews:11:21 @{Leaning upon the top of his staff} (\epi to akron tˆs rabdou autou\). From strkjv@Genesis:47:31|, but no word for "leaning." The quotation is from the LXX, the Hebrew having "the head of the bed," but the Hebrew word allows either meaning with different vowel points.

rwp@Hebrews:11:28 @{He kept} (\pepoiˆken\). Perfect active indicative of \poie“\, to make, "he has made," emphasizing the permanent nature of the feast. {The sprinkling of the blood} (\tˆn proschusin tou haimatos\). Rather, "the pouring of the blood" (\proschusis\ from \prosche“\, to pour upon), only here in the N.T. (earliest known example). An allusion to the command in strkjv@Exodus:12:7,22| but in the LXX \prosche“\ is the usual term for the act (Exodus:24:6; strkjv@29:16; strkjv@Leviticus:1:5,11; strkjv@Deuteronomy:16:6|). {That the destroyer of the first-born should not touch them} (\hina mˆ ho olothreu“n ta pr“totoka thigˆi aut“n\). Negative final clause with \hina mˆ\ and the second aorist active subjunctive of \thiggan“\, old verb to touch with genitive, in the N.T. only here, strkjv@12:20; strkjv@Colossians:2:21|. The articular participle \ho olothreu“n\ is from strkjv@Exodus:11:23|. For \pr“totoka\ see strkjv@Luke:2:7; strkjv@Exodus:12:29|.

rwp@Hebrews:13:9 @{Be not carried away} (\mˆ parapheresthe\). Prohibition with \mˆ\ and present passive imperative of \parapher“\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tˆn kardian\). Present passive infinitive of \bebaio“\ (from \bain“\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tˆn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk “phelˆthˆsan\). First aorist passive indicative of \“phele“\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.

rwp@Hebrews:13:16 @{To do good} (\tˆs eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie“\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koin“nias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\mˆ epilanthanesthe\). Prohibition with \mˆ\ and the present middle imperative of \epilanthan“\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste“\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).

rwp@Hebrews:13:20 @{The God of peace} (\ho theos tˆs eirˆnˆs\). God is the author and giver of peace, a Pauline phrase (6 times) as in strkjv@1Thessalonians:5:23|. {Who brought again from the dead} (\ho anagag“n ek nekr“n\). Second aorist active articular participle of \anag“\ (cf. strkjv@Romans:10:7|), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (1:3|, etc.). {That great shepherd of the sheep} (\ton poimena t“n probat“n ton megan\). This phrase occurs in strkjv@Isaiah:63:11| except \ton megan\ which the author adds as in strkjv@4:14; strkjv@10:21|. Songs:here, "the shepherd of the sheep the great one." {With the blood of the eternal covenant} (\en haimati diathˆkˆs ai“niou\). This language is from strkjv@Zechariah:9:11|. The language reminds us of Christ's own words in strkjv@Mark:14:24| (Matthew:26:28; strkjv@Luke:22:20; strkjv@1Corinthians:11:25|) about "my blood of the covenant."

rwp@Hebrews:13:21 @{Make you perfect} (\katartisai\). First aorist active optative of \katartiz“\, to equip, as in strkjv@10:5|. A wish for the future. See strkjv@1Corinthians:1:10; strkjv@2Corinthians:13:11; strkjv@2Timothy:3:17|. {Working in us} (\poi“n en hemin\). "Doing in us." Some MSS. read "in you." {Well-pleasing} (\euareston\). Compound adjective (\eu, arestos\). Usually with the dative (Romans:12:2|), here with \en“pion autou\ more like the Hebrew. This is one of the noblest doxologies in the N.T.

rwp@Info_James @ THE PURPOSE If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as "the Lord Jesus Christ." In strkjv@James:2:1| he presents Jesus as the object of faith: "as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt's Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in strkjv@James:5:6| and the second coming in strkjv@James:5:8|. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. Songs:then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century A.D. Christian principles stand out clearly for our present-day living.

rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin‚_ Greek of a cultivated Jew (the literary _Koin‚_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).

rwp@James:1:2 @{Count it} (\hˆgˆsasthe\). First aorist middle imperative of \hˆgeomai\, old verb to consider. Do it now and once for all. {All joy} (\pƒsan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripesˆte\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt“\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \lˆistais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz“\, late form for the old \peira“\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz“\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.

rwp@James:1:9 @{But} (\de\). Return to the point of view in verse 2|. {Of low degree} (\ho tapeinos\). "The lowly" brother, in outward condition (Luke:1:52|), humble and poor as in strkjv@Psalms:9:39; strkjv@Proverbs:30:14|, not the spiritually humble as in strkjv@Matthew:11:29; strkjv@James:4:6|. In the LXX \tapeinos\ was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies. {Glory in his high estate} (\kauchasth“ en t“i hupsei autou\). Paradox, but true. In his low estate he is "in his height" (\hupsos\, old word, in N.T., also in strkjv@Luke:1:78; strkjv@Ephesians:3:1|; etc.).

rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\d“rˆma\). Both old substantives from the same original verb (\did“mi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \d“rˆma\ (from \d“re“\, from \d“ron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \pƒsa do / sis aga / thˆ kai / pƒn d“ / rˆma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \d“rˆma\, but that is not conclusive. {From above} (\an“then\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain“\ agreeing with \d“rˆma\, expanding and explaining \an“then\ (from above). {From the Father of lights} (\apo tou patros t“n ph“t“n\). "Of the lights" (the heavenly bodies). For this use of \patˆr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' h“i\). For \para\ (beside) with locative sense for standpoint of God see \para t“i the“i\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallagˆ\). Old word from \parallass“\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\tropˆs aposkiasma\). \Tropˆ\ is an old word for "turning" (from \trep“\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz“\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz“\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \hˆ tropˆs aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.

rwp@James:1:19 @{Ye know this} (\iste\). Or "know this." Probably the perfect active indicative (literary form as in strkjv@Ephesians:5:5; strkjv@Hebrews:12:17|, unless both are imperative, while in strkjv@James:4:4| we have \oidate\, the usual vernacular _Koin‚_ perfect indicative). The imperative uses only \iste\ and only the context can decide which it is. \Esto\ (let be) is imperative. {Swift to hear} (\tachus eis to akousai\). For this use of \eis to\ with the infinitive after an adjective see strkjv@1Thessalonians:4:9|. For \eis to\ after adjectives see strkjv@Romans:16:19|. The picture points to listening to the word of truth (verse 18|) and is aimed against violent and disputatious speech (chapter strkjv@3:1-12|). The Greek moralists often urge a quick and attentive ear. {Slow to speak} (\bradus eis to lalˆsai\). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. {Slow to anger} (\bradus eis orgˆn\). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

rwp@James:1:22 @{But be ye} (\ginesthe de\). Rather, "But keep on becoming" (present middle imperative of \ginomai\). {Doers of the word} (\poiˆtai logou\). Old word for agent (\-tˆs\) from \poie“\ to do as in strkjv@4:11; strkjv@Romans:2:13|, but in strkjv@Acts:17:28| our "poet" (long regarded as a "doer" or "maker"). {Hearers} (\akroatai\). Old word for agent again from \akroamai\ (to be a hearer), in N.T. only here and strkjv@Romans:2:13|. {Deluding yourselves} (\paralogizomenoi heautous\). Present middle (direct) participle of \paralogizomai\, to reckon aside (\para\) and so wrong, to cheat, to deceive. Redundant reflexive \heautous\ with the middle. In N.T. only here and strkjv@Colossians:2:4|. Such a man does not delude anyone but himself.

rwp@James:1:23 @{And not a doer} (\kai ou poiˆtˆs\). Condition of first class, assumed as true, and \ou\ (rather than \mˆ\) contrasts \poiˆtˆs\ with \akroatˆs\. {Unto a man beholding} (\andri katanoounti\). Associative instrumental case after \eoiken\ as in strkjv@1:6|. Note \andri\ as in strkjv@1:8| in contrast with \gunaiki\ (woman), not \anthr“p“i\ (general term for man). Present active participle of \katanoe“\ to put the mind down on (\kata, nous\), to consider attentively, to take note of, as in verse 24| (\katenoˆsen\). {His natural face} (\to pros“pon tˆs genese“s autou\). "The face of his birth" (origin, lineage, nativity). For this use of \genesis\ see strkjv@3:6; strkjv@Matthew:1:1,18; strkjv@Luke:1:13|. {In a mirror} (\en esoptr“i\). Old word (from \eis, opt“\) in N.T. only here and strkjv@1Corinthians:13:12|. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See \katoptrizomai\ in strkjv@2Corinthians:3:18|.

rwp@James:1:24 @{He beholdeth himself} (\katenoˆsen heauton\). Usually explained as gnomic aorist like those in strkjv@1:11|, but the ordinary force of the tenses is best here. "He glanced at himself (\katenoˆsen\ aorist) and off he has gone (\apelˆluthen\ perfect active) and straightway forgot (\epelatheto\, second aorist middle indicative of \epilanthanomai\) what sort of a man he was" (\hopoios ˆn\, back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ's wayside hearer).

rwp@James:1:25 @{He that looketh into} (\ho parakupsas\). First aorist active articular participle of \parakupt“\, old verb, to stoop and look into (John:20:5,11|), to gaze carefully by the side of, to peer into or to peep into (1Peter:1:12|). Here the notion of beside (\para\) or of stooping (\kupt“\) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24| seems to preclude that here. {The perfect law} (\nomon teleion\). For \teleion\ see strkjv@1:17|. See strkjv@Romans:7:12| for Paul's idea of the law of God. James here refers to the word of truth (1:18|), the gospel of grace (Galatians:6:2; strkjv@Romans:12:2|). {The law of liberty} (\ton tˆs eleutherias\). "That of liberty," explaining why it is "perfect" (2:12| also), rests on the work of Christ, whose truth sets us free (John:8:32; strkjv@2Corinthians:3:16; strkjv@Romans:8:2|). {And so continueth} (\kai parameinas\). First aorist active articular participle again of \paramen“\, parallel with \parakupsas\. \Paramen“\ is to stay beside, and see strkjv@Phillipians:1:25| for contrast with the simplex \men“\. {Being} (\genomenos\). Rather, "having become" (second aorist middle participle of \ginomai\ to become). {Not a hearer that forgetteth} (\ouk akroatˆs epilˆsmonˆs\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilˆsmonˆ\ is a late and rare word (from \epilˆsm“n\, forgetful, from \epilanthomai\, to forget, as in verse 24|), here only in N.T. {But a doer that worketh} (\alla poiˆtˆs ergou\). "But a doer of work," a doer marked by work (descriptive genitive \ergou\), not by mere listening or mere talk. {In his doing} (\en tˆi poiˆsei autou\). Another beatitude with \makarios\ as in strkjv@1:12|, like the Beatitudes in strkjv@Matthew:5:3-12|. \Poiˆsis\ is an old word (from \poie“\ for the act of doing), only here in N.T.

rwp@James:1:27 @{Pure religion and undefiled} (\thrˆskeia kathara kai amiantos\). Numerous examples in papyri and inscriptions of \thrˆskeia\ for ritual and reverential worship in the Roman Empire (Moulton and Milligan's _Vocabulary_; Deissmann, _St. Paul_, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts. {Before our God and Father} (\para t“i the“i kai patri\). By the side of (\para\) and so from God's standpoint (Mark:10:27|). \Amiantos\ (compound verbal adjective, alpha privative, \miain“\ to defile), puts in negative form (cf. strkjv@1:4,6|) the idea in \kathara\ (pure, clean). This (\hautˆ\). Feminine demonstrative pronoun in the predicate agreeing with \thrˆskeia\. {To visit} (\episkeptesthai\). Epexegetic (explaining \hautˆ\) present middle infinitive of \episkeptomai\, common verb to go to see, to inspect, present tense for habit of going to see. See strkjv@Matthew:25:36,43| for visiting the sick. {The fatherless and widows} (\orphanous kai chˆras\). "The natural objects of charity in the community" (Ropes). \Orphanos\ is old word for bereft of father or mother or both. In N.T. only here and strkjv@John:14:18|. Note order (orphans before widows). {Unspotted} (\aspilon\). Old adjective (alpha privative and \spilos\, spot), spotless. This the more important of the two illustrations and the hardest to execute. {To keep} (\tˆrein\). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, \kosmos\, full of dirt and slime that bespatters the best of men).

rwp@James:2:10 @{Whosoever shall keep} (\hostis tˆrˆsˆi\). Indefinite relative clause with \hostis\ and aorist active subjunctive of \tˆre“\, old verb, to guard (from \tˆros\ guarding), as in strkjv@Matthew:27:36|, without \an\ (though often used, but only one example of modal \ean=an\ in James, viz., strkjv@4:4|). This modal \an\ (\ean\) merely interprets the sentence as either more indefinite or more definite (Robertson, _Grammar_, p. 957f.). {And yet stumble in one point} (\ptaisˆi de en heni\). First aorist active subjunctive also of \ptai“\, old verb, to trip, as in strkjv@3:2; strkjv@Romans:11:11|. "It is incipient falling" (Hort). {He is become} (\gegonen\). Second perfect indicative of \ginomai\, "he has become" by that one stumble. {Guilty of all} (\pant“n enochos\). Genitive of the crime with \enochos\, old adjective from \enech“\ (to hold on or in), held in, as in strkjv@Mark:3:29|. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (\holon ton nomon\) to be a law-abiding citizen, even laws that one does not like. See strkjv@Matthew:5:18f.| for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God's laws.

rwp@James:2:12 @{Songs:speak ye, and so do} (\hout“s laleite kai hout“s poieite\). Present active imperatives as a habit. For the combination see strkjv@1:19-21| contrasted with strkjv@1:22-25|, and strkjv@1:26| with strkjv@1:27|. {By a law of liberty} (\dia nomou eleutherias\). The law pictured in strkjv@1:25|, but law, after all, not individual caprice of "personal liberty." See strkjv@Romans:2:12| for this same use of \dia\ with \krin“\ in the sense of accompaniment as in strkjv@Romans:2:27; strkjv@4:11; strkjv@14:20|. "Under the law of liberty."

rwp@James:2:18 @{Yea, a man will say} (\all' erei tis\). Future active of \eipon\. But \all'\ here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: "Thou hast faith and I have works" (\Su pistin echeis kag“ erga ech“\). Then James answers this objector. The objector can be regarded as asking a short question: "Hast thou faith?" In that case James replies: "I have works also." {Show me thy faith apart from thy works} (\deixon moi tˆn pistin sou ch“ris t“n erg“n\). This is the reply of James to the objector. First aorist active imperative of \deiknumi\, tense of urgency. The point lies in \ch“ris\, which means not "without," but "apart from," as in strkjv@Hebrews:11:6| (with the ablative case), "the works that properly belong to it and should characterise it" (Hort). James challenges the objector to do this. {And I by my works will shew thee my faith} (\kag“ soi deix“ ek t“n erg“n mou tˆn pistin\). It is not faith _or_ works, but proof of real faith (live faith _vs_. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note \pistin\ (faith) in both cases. James is not here discussing "works" (ceremonial works) as a means of salvation as Paul in strkjv@Galatians:3; strkjv@Romans:4|, but works as proof of faith.

rwp@James:2:19 @{Thou believest that God is one} (\su pisteueis hoti heis theos estin\). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. {Thou doest well} (\kal“s poieis\). That is good as far as it goes, which is not far. {The demons also believe} (\kai ta daimonia pisteuousin\). They go that far (the same verb \pisteu“\). They never doubt the fact of God's existence. {And shudder} (\kai phrissousin\). Present active indicative of \phriss“\, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin _horreo_ (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.

rwp@James:2:21 @{Justified by works} (\ex erg“n edikai“thˆ\). First aorist passive indicative of \dikaio“\ (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with \ouk\ expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul's statement in strkjv@Romans:4:1-5|, where Paul pointedly says that it was the faith of Abraham (Romans:4:9|) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (4:10|) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also. {In that he offered up Isaac his son upon the altar} (\anenegkas Isaak ton huion autou epi to thusiastˆrion\). They use the same words, but they are talking of different acts. James points to the offering (\anenegkas\ second aorist--with first aorist ending--active participle of \anapher“\) of Isaac on the altar (Genesis:22:16f.|) as _proof_ of the faith that Abraham already had. Paul discusses Abraham's faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Acts:15; strkjv@Galatians:2|).

rwp@James:2:23 @{Was fulfilled} (\eplˆr“thˆ\). First aorist passive indicative of \plˆro“\, the usual verb for fulfilling Scripture. Songs:James quotes strkjv@Genesis:15:6| as proving his point in verse 21| that Abraham had works with his faith, the very same passage that Paul quotes in strkjv@Romans:4:3| to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. {And he was called the friend of God} (\kai philos theou eklˆthˆ\). First aorist passive indicative of \kalˆo\. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see _Jubilees_ strkjv@19:9; strkjv@30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in strkjv@Isaiah:41:8; strkjv@2Chronicles:20:7|.

rwp@James:3:8 @{No one} (\oudeis\). Especially his own tongue and by himself, but one has the help of the Holy Spirit. {A restless evil} (\akatastaton kakon\). Correct reading, not \akatascheton\, for which see strkjv@1:8|. The tongue is evil when set on fire by hell, not evil necessarily. {Full of deadly poison} (\mestˆ iou thanatˆphorou\). Feminine adjective agreeing with \gl“ssa\, not with \kakon\ (neuter). \Iou\ (poison here, as in strkjv@Romans:3:13|, but rust in strkjv@5:3|, only N.T. examples), old word. Genitive case after \mestˆ\ (full of). \Thanatˆphorou\, old compound adjective (from \thanatos\, death, \pher“\, to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

rwp@James:3:17 @{First pure} (\pr“ton men hagnˆ\). First in rank and time. \Hagnos\ is from the same root as \hagios\ (holy), old adjective, pure from fault, not half-good and half-bad, like that above. {Then peaceable} (\epeita eirˆnikˆ\). Old adjective from \eirˆnˆ\ (peace), loving peace here, bringing peace in strkjv@Hebrews:12:11| (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil's peace of surrender. {Gentle} (\epieikˆs\). Old adjective (from \eikos\, reasonable, fair), equitable (Phillipians:4:5; strkjv@1Peter:2:18|). No English word renders it clearly. {Easy to be entreated} (\eupeithˆs\). Old adjective (\eu, peithomai\), compliant, approachable. Only here in N.T. {Mercy} (\eleous\). Practical help (2:13,16|). {Good fruits} (\karp“n agath“n\). \Kaloi karpoi\ in strkjv@Matthew:7:17f|. Good deeds the fruit of righteousness (Phillipians:1:11|). {Without variance} (\adiakritos\). Late verbal adjective (from alpha privative and \diakrin“\, to distinguish). "Unhesitating," not doubting (\diakrinomenos\) like the man in strkjv@1:6|. Here only in N.T. This wisdom does not put a premium on doubt. {Without hypocrisy} (\anupokritos\). Late and rare verbal adjective (alpha privative and \hupokrin“\). Not hypocritical, sincere, unfeigned (Romans:12:9|).

rwp@James:3:18 @{Is sown in peace} (\en eirˆnˆi speiretai\). Present passive indicative of \speir“\, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of \karpos\ (fruit) from verse 17|. Only in peace is the fruit of righteousness found. {For them that make peace} (\tois poiousin eirˆnˆn\). Dative case of the articular participle of \poie“\. See strkjv@Ephesians:2:15| for this phrase (doing peace), and strkjv@Colossians:1:20| for \eirˆnopoie“\, of Christ, and strkjv@Matthew:5:9| for \eirˆnopoioi\ (peacemakers). Only those who act peaceably are entitled to peace.

rwp@James:4:6 @{More grace} (\meizona charin\). "Greater grace." Greater than what? "Greater grace in view of the greater requirement" (Ropes), like strkjv@Romans:5:20f|. God does this. {Wherefore} (\dio\). To prove this point James quotes strkjv@Proverbs:3:34|. {God resisteth the proud} (\ho theos huperˆphanois antitassetai\). Present middle (direct) indicative of \antitass“\, old military term, to range in battle against, with dative case (Romans:13:2|) as in strkjv@5:6|. \Huperˆphanois\ (\huper, phainomai\) is like our vernacular "stuck-up folks" (Romans:1:30|), "haughty persons." {But giveth grace to the humble} (\tapeinois de did“sin charin\). Anarthrous adjective again, "to humble or lowly persons," for which word see strkjv@1:9f|. Cf. strkjv@2:5-7; strkjv@5:1-6|.

rwp@James:4:11 @{Speak not one against another} (\mˆ katalaleite allˆl“n\). Prohibition against such a habit or a command to quit doing it, with \mˆ\ and the present imperative of \katalale“\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krin“n\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz“\). {Not a doer of the law, but a judge} (\ouk poiˆtˆs nomou, alla kritˆs\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.

rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag“\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun ˆkousate\ (Matthew:26:65|). {Today or tomorrow} (\sˆmeron ˆ aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tˆnde tˆn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poiˆsomen ekei eniauton\). Another future (active of \poie“\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdˆsomen\). Future (Ionic form) active of \kerdain“\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.

rwp@James:4:14 @{Whereas ye know not} (\hoitines ouk epistasthe\). The longer relative \hostis\ defines here more precisely (like Latin _qui_) \hoi legontes\ (ye who say) of verse 13| in a causal sense, as in strkjv@Acts:10:47|, "who indeed do not know" (present middle indicative of \epistamai\). {What shall be on the morrow} (\tˆs aurion\). Supply \hˆmeras\ (day) after \aurion\. This is the reading of B (Westcott) "on the morrow" (genitive of time), but Aleph K L cursives have \to tˆs aurion\ ("the matter of tomorrow"), while A P cursives have \ta tˆs aurion\ ("the things of tomorrow"). The sense is practically the same, though \to tˆs aurion\ is likely correct. {What is your life?} (\poia hˆ z“ˆ hum“n\). Thus Westcott and Hort punctuate it as an indirect question, not direct. \Poia\ is a qualitative interrogative (of what character). {As vapour} (\atmis\). This is the answer. Old word for mist (like \atmos\, from which our "atmosphere"), in N.T. only here and strkjv@Acts:2:19| with \kapnou\ (vapour of smoke (from strkjv@Joel:2:30|). {For a little time} (\pros oligon\). See same phrase in strkjv@1Timothy:4:8|, \pros kairon\ in strkjv@Luke:8:13|, \pros h“ran\ in strkjv@John:5:35|. {That appeareth and then vanisheth away} (\phainomenˆ epeita kai aphanizomenˆ\). Present middle participles agreeing with \atmis\, "appearing, then also disappearing," with play on the two verbs (\phainomai, aphaniz“\ as in strkjv@Matthew:6:19|, from \aphanˆs\ hidden strkjv@Hebrews:4:13|) with the same root \phan\ (\phain“, a-phan-ˆs\).

rwp@James:4:17 @{To him that knoweth} (\eidoti\). Dative case of second perfect participle \eid“s\ (from \oida\), and with the infinitive to know how, "to one knowing how." {To do good} (\kalon poiein\). "To do a good deed." {And doeth it not} (\kai mˆ poiounti\). Dative again of the present active participle of \poie“\, "and to one not doing it." Cf. "not a doer" (1:23|) and strkjv@Matthew:7:26|. {Sin} (\hamartia\). Unused knowledge of one's duty is sin, the sin of omission. Cf. strkjv@Matthew:23:23|.

rwp@James:5:3 @{Are rusted} (\kati“tai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio“\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi“\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\h“s pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethˆsaurisate\ (ye have laid up, first aorist active indicative of \thˆsauriz“\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

rwp@James:5:15 @{The prayer of faith} (\hˆ euchˆ tˆs piste“s\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\s“sei\). Future active of \s“z“\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn“\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir“\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias ˆi pepoiˆk“s\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethˆsetai aut“i\). Future passive of \aphiˆmi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

rwp@Info_John @ THE BELOVED DISCIPLE The book claims to be written by "the disciple whom Jesus loved" (John:21:20|) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: "This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (John:21:24|). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with strkjv@John:20:31|, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in strkjv@John:21:24| is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in _The Beloved Disciple_ (1922).

rwp@Info_John @ A PERSONAL WITNESS It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In strkjv@John:1:14| he plainly says that "the Word became flesh, and dwelt among us and we beheld his glory" (\etheasametha tˆn doxan autou\). He here associates others with him in this witness to the glory of the Word, but in strkjv@John:21:25| he employs the singular "I suppose" (\oimai\) in sharp dis- tinction from the plural "we know" (\oidamen\) just before. The writer is present in nearly all the scenes described. The word witness (\marture“, marturia\) so common in this Gospel (John:1:7,8,19; strkjv@3:11,26,33; strkjv@5:31; strkjv@12:17; strkjv@21:24|, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luke:1:1-4|). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark's Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John's Gospel claims to be the personal witness of "the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eye-witness in the vivid details.

rwp@Info_John @ THE AUTHOR THE APOSTLE JOHN Loisy (_Leviticus:Quatr. Evangile_, p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it "literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a _nom de plume_. Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author's name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter strkjv@John:21| it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Acts:12:1|). The evidence in the Gospel points directly to the Apostle John as the author.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

rwp@John:1:3 @{All things} (\panta\). The philosophical phrase was \ta panta\ (the all things) as we have it in strkjv@1Corinthians:8:6; strkjv@Romans:11:36; strkjv@Colossians:1:16|. In verse 10| John uses \ho kosmos\ (the orderly universe) for the whole. {Were made} (egeneto). Second aorist middle indicative of \ginomai\, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of \ˆn\ in verses 1,2|. All things "came into being." Creation is thus presented as a becoming (\ginomai\) in contrast with being (\eimi\). {By him} (\di' autou\). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Hebrews:1:2|) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Colossians:1:16|). Hence it is not a peculiar doctrine that John here enunciates. In strkjv@1Corinthians:8:6|, Paul distinguishes between the Father as the primary source (\ex hou\) of the all things and the Son as the intermediate agent as here (\di' hou\). {Without him} (\ch“ris autou\). Old adverbial preposition with the ablative as in strkjv@Phillipians:2:14|, "apart from." John adds the negative statement for completion, another note of his style as in strkjv@John:1:20; strkjv@1John:1:5|. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. {Not anything} (\oude hen\). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" (\ho gegonen\) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of \ginomai\. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with \ho gegonen\. The early uncials had no punctuation.

rwp@John:1:7 @{For witness} (\eis marturian\). Old word from \marture“\ (from \martus\), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry. {That he might bear witness} (\hina marturˆsˆi\). Final clause with \hina\ and aorist active subjunctive of \marture“\ to make clearer \eis marturian\. {Of the light} (\peri tou ph“tos\). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (John:1:26|), blinded by the god of this world still (2Corinthians:4:4|). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. {That all might believe} (\hina pisteus“sin\). Final clause with \hina\ and first aorist active subjunctive of \pisteu“\, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet \pistis\, so common in Paul, John uses only in strkjv@1John:5:4| and four times in the Apocalypse where \pisteu“\ does not occur at all. Here it is used absolutely as in strkjv@John:1:50|, etc. {Through him} (\di' autou\). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (21:31|). The preacher is merely the herald to point men to Christ.

rwp@John:1:16 @{For} (\hoti\). Correct text (Aleph B C D L) and not \kai\ (and) of the Textus Receptus. Explanatory reason for verse 14|. {Of his fulness} (\ek tou plˆr“matos\). The only instance of \plˆr“ma\ in John's writings, though five times of Christ in Paul's Epistles (Colossians:1:19; strkjv@2:9; strkjv@Ephesians:1:23; strkjv@3:19; strkjv@4:13|). See strkjv@Colossians:1:19| for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians:2:9|) and so used here by John of the Incarnate Logos. {We all} (\hˆmeis pantes\). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. Songs:here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. {Received} (\elabomen\). Second aorist active indicative of \lamban“\, a wider experience than beholding (\etheasametha\, verse 14|) and one that all believers may have. {Grace for grace} (\charin anti charitos\). The point is in \anti\, a preposition disappearing in the _Koin‚_ and here only in John. It is in the locative case of \anta\ (end), "at the end," and was used of exchange in sale. See strkjv@Luke:11:11|, \anti ichthuos ophin\, "a serpent for a fish," strkjv@Hebrews:12:2| where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.

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:1:30 @{Of whom} (\huper hou\). Not \peri\, but \huper\. "On behalf of whom." John points to Jesus as he speaks: "This is he." There he is. See verse 15| for discussion of these words of John.

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:2:4 @{Woman} (\gunai\). Vocative case of \gunˆ\, and with no idea of censure as is plain from its use by Jesus in strkjv@19:26|. But the use of \gunai\ instead of \mˆter\ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. {What have I to do with thee?} (\Ti emoi kai soi;\). There are a number of examples of this ethical dative in the LXX (Judges:11:12; strkjv@2Samuel:16:10; strkjv@1Kings:17:18; strkjv@2Kings:3:13; strkjv@2Chronicles:35:21|) and in the N.T. (Mark:1:24; strkjv@5:7; strkjv@Matthew:8:29; strkjv@27:19; strkjv@Luke:8:28|). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (_Journal of Theol. Studies_, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. {Mine hour is not yet come} (\oup“ hˆkei hˆ h“ra mou\). This phrase marks a crisis whenever it occurs, especially of his death (7:30; strkjv@8:20; strkjv@12:23; strkjv@13:1; strkjv@17:1|). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

rwp@John:2:5 @{Unto the servants} (\tois diakonois\). See on ¯Matthew:20:26| for this word (our "deacon," but not that sense here). {Whatsoever he saith unto you, do it} (\Hoti an legˆi humin poiˆsate\). Indefinite relative sentence (\hoti an\ and present active subjunctive, general statement) with aorist active imperative of \poie“\ for instant execution. Mary took comfort in the "not yet" (\oup“\) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

rwp@John:2:11 @{This beginning of his signs did Jesus} (\tautˆn epoiˆsen archˆn t“n sˆmei“n ho Iˆsous\). Rather, "this Jesus did as a beginning of his signs," for there is no article between \tautˆn\ and \archˆn\. "We have now passed from the 'witness' of the Baptist to the 'witness' of the works of Jesus" (Bernard). This is John's favourite word "signs" rather than wonders (\terata\) or powers (\dunameis\) for the works (\erga\) of Jesus. \Sˆmeion\ is an old word from \sˆmain“\, to give a sign (12:33|). He selects eight in his Gospel by which to prove the deity of Christ (20:30|) of which this is the first. {Manifested his glory} (\ephaner“sen tˆn doxan autou\). First aorist (effective) active indicative of \phanero“\, that glory of which John spoke in strkjv@1:14|. {Believed on him} (\episteusan eis auton\). First aorist active indicative of \pisteu“\, to believe, to put trust in, so common in John. These six disciples (learners) had already believed in Jesus as the Messiah (1:35-51|). Now their faith was greatly strengthened. Songs:it will be all through this Gospel. Jesus will increasingly reveal himself while the disciples will grow in knowledge and trust and the Jews will become increasingly hostile till the culmination.

rwp@John:2:16 @{Take these things hence} (\Arate tauta enteuthen\). First aorist active imperative of \air“\. Probably the doves were in baskets or cages and so had to be taken out by the traders. {Make not my Father's house a house of merchandise} (\mˆ poieite ton oikon tou patros mou oikon emporiou\). "Stop making," it means, \mˆ\ and the present active imperative. They had made it a market-house (\emporiou\, here only in N.T., old word from \emporos\, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in strkjv@Luke:2:49|). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."

rwp@John:2:23 @{In Jerusalem} (\en tois Ierosolumois\). The form \Ierosoluma\ as in strkjv@2:13| always in this Gospel and in Mark, and usually in Matthew, though \Ierousalˆm\ only in Revelation, and both forms by Luke and Paul. {During the feast} (\en tˆi heortˆi\). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though \to pascha\ is used either for the passover meal or for the whole eight days. {Believed on his name} (\episteusan eis to onoma autou\). See on ¯1:12| for this phrase. Only one has to watch for the real import of \pisteu“\. {Beholding his signs} (\the“rountes autou ta sˆmeia\). Present active participle (causal use) of \the“re“\. {Which he did} (\ha epoiei\). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

rwp@John:3:20 @{That doeth ill} (\ho phaula prass“n\). The word \phaulos\ means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In strkjv@5:29| see contrast between \agatha poie“\ (doing good things) and \phaula prass“\ (practising evil things). {Hateth the light} (\misei to ph“s\). Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance. {Cometh not to the light} (\ouk erchetai pros to ph“s\). The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness. {Lest his works should be reproved} (\hina mˆ elegchthˆi ta erga autou\). Negative final clause (\hina mˆ\) with first aorist passive subjunctive of \elegch“\, old word to correct a fault, to reprove, to convict. See also strkjv@8:46; strkjv@16:8|. To escape this unpleasant process the evil man cuts out Christ.

rwp@John:3:21 @{That doeth the truth} (\ho poi“n tˆn alˆtheian\). See strkjv@1John:1:6| for this striking phrase. {Comes to the light} (\erchetai pros to ph“s\). Is drawn by the light, spiritual heliotropes, not driven from it. {That may be made manifest} (\hina phaner“thˆi\). Final \hina\ with first aorist passive subjunctive of \phanero“\. {They have been wrought in God} (\en the“i estin eirgasmena\). Periphrastic perfect passive indicative of \ergazomai\. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.

rwp@John:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

rwp@John:4:29 @{All things that ever I did} (\panta ha epoiˆsa\). {Ha}, not \hosa\ (as many as), no "ever" in the Greek. But a guilty conscience (verse 18f.|) led her to exaggerate a bit. {Can this be the Christ?} (\mˆti houtos estin ho Christos;\). She is already convinced herself (verses 26f.|), but she puts the question in a hesitant form to avoid arousing opposition. With a woman's intuition she avoided \ouk\ and uses \mˆti\. She does not take sides, but piques their curiosity.

rwp@John:4:34 @{To do the will} (\hina poiˆs“ to thelˆma\). Non-final use of \hina\ and the first aorist active subjunctive as subject or predicate nominative as in strkjv@6:29; strkjv@15:8; strkjv@17:3|. The Messianic consciousness of Jesus is clear and steady (5:30; strkjv@6:38|). He never doubted that the Father sent him. {And to accomplish his work} (\kai telei“s“ autou to ergon\). \Hina\ understood with \telei“s“\ in like idiom, first aorist active subjunctive of \teleio“\ (from \teleios\), to bring to an end. See strkjv@5:36|. In strkjv@17:4| (the Intercessory Prayer) he will say that he has done (\telei“sas\) this task which the Father gave him to do. On the Cross Jesus will cry \Tetelestai\ (It is finished). He will carry through the Father's programme (John:3:16|). That is his "food." He had been doing that in winning the woman to God.

rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramˆnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mˆn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz“\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous hum“n\). First aorist active imperative of \epair“\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\ch“ras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon ˆdˆ\). Probably \ˆdˆ\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.

rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tˆn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoiˆsen to hud“r oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\ˆsthenei\). Imperfect active of \asthene“\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.

rwp@John:4:47 @{When he heard} (\akousas\). First aorist active participle of \akou“\. The news spread rapidly about Jesus. {Was come} (\hˆkei\). Present active indicative of \hˆk“\, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. {Went and besought} (\apˆlthen kai ˆr“ta\). Ingressive aorist indicative (went off at once) and imperfect active (\ˆr“ta\, began to beg and kept it up). {That he would come down} (\hina katabˆi\, \hina\ and second aorist active subjunctive of \katabain“\, come down at once) {and heal his son} (\kai iasˆtai autou ton huion\, \hina\ construction, sub-final use or object clause, with first aorist middle subjunctive of \iaomai\, completely heal). {For he was at the point of death} (\ˆmellen gar apothnˆskein\). Reason (\gar\) for the urgency. Imperfect active of \mell“\ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation:13:16|), or the future infinitive (Acts:11:28|). The idiom is used of the impending death of Jesus (John:11:51; strkjv@12:33; strkjv@18:32|).

rwp@John:5:18 @{Sought the more} (\mallon ezˆtoun\). Imperfect active of \zˆte“\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu“\. He was now a common and regular Sabbath-breaker. \Lu“\ means to loosen, to set at naught. The papyri give examples of \lu“\ in this sense like \luein ta penthˆ\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poi“n t“i the“i\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa the“i\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos the“i\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).

rwp@John:5:19 @{The Son} (\ho huios\). The absolute use of the Son in relation to the Father admitting the charge in verse 18| and defending his equality with the Father. {Can do nothing by himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in strkjv@5:30; strkjv@7:28; strkjv@8:28; strkjv@14:10|. Jesus had already made it in strkjv@5:17|. Now he repeats and defends it. {But what he seeth the Father doing} (\an mˆ ti blepˆi ton patera poiounta\). Rather, "unless he sees the Father doing something." Negative condition (\an mˆ\=\ean mˆ\, if not, unless) of third class with present (habit) subjunctive (\blepˆi\) and present active participle (\poiounta\). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. {For what things soever he doeth, these the Son also doeth in like manner} (\ha gar an ekeinos poiˆi tauta kai ho huios homoi“s poiei\). Indefinite relative clause with \an\ and the present active subjunctive (\poiˆi\). Note \ekeinos\, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.

rwp@John:5:21 @{Quickeneth whom he will} (\hous thelei z“opoiei\). Present active indicative of \z“opoie“\ (from \z“opoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

rwp@John:6:2 @{Followed} (\ˆkolouthei\). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark:6:32f.; strkjv@Matthew:14:13f.|). {They beheld} (\ethe“roun\). Imperfect active of \the“re“\. They had been beholding the signs which Jesus had been doing (\epoiei\, imperfect again) for a long time (2:23|), most of which John has not given (Mark:1:29f.; strkjv@2:1; strkjv@3:1; strkjv@6:5|). The people were eager to hear Jesus again (Luke:9:11|) and to get the benefit of his healing power "on them that were sick" (\epi t“n asthenount“n\, the weak or feeble, without strength, \a\ privative and \sthenos\, strength).

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:6:28 @{What must we do?} (\Ti poi“men;\). Present active deliberative subjunctive of \poie“\, "What are we to do as a habit?" For the aorist subjunctive (\poiˆs“men\) in a like question for a single act see strkjv@Luke:3:10|. For the present indicative (\poioumen\) of inquiry concerning actual conduct see strkjv@John:11:47| (what are we doing?). {That we may work the works of God} (\hina ergaz“metha ta erga tou theou\). Final clause with \hina\ and the present middle subjunctive, "that we may go on working the works of God." There may have been an element of vague sincerity in this question in spite of their supercilious attitude.

rwp@John:6:32 @{It was not Moses that gave you} (\ou M“usˆs ed“ken humin\). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of \did“mi\) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. {But my Father} (\all ho patˆr mou\). Not "our Father," but same claim as in strkjv@5:17f|. Which caused so much anger in Jerusalem. {Gives} (\did“sin\). Present active indicative, not aorist (\ed“ken\). Continual process. {The true bread out of heaven} (\ton arton ek tou ouranou ton alˆthinon\). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On \alˆthinos\ see strkjv@1:9; strkjv@4:23|.

rwp@John:6:38 @{I am come down} (\katabebˆka\). Perfect active indicative of \katabain“\. See on ¯33| for frequent use of this phrase by Jesus. Here \apo\ is correct rather than \ek\ with \tou ouranou\. {Not to do} (\ouch hina poi“\). "Not that I keep on doing" (final clause with \hina\ and present active subjunctive of \poie“\). {But the will} (\alla to thelˆma\). Supply \hina poi“\ after \alla\, "but that I keep on doing." This is the fulness of joy for Jesus, to do his Father's will (4:34; strkjv@5:30|).

rwp@John:6:44 @{Except the Father draw him} (\ean mˆ helkusˆi auton\). Negative condition of third class with \ean mˆ\ and first aorist active subjunctive of \helku“\, older form \helk“\, to drag like a net (John:21:6|), or sword (18:10|), or men (Acts:16:19|), to draw by moral power (12:32|), as in strkjv@Jeremiah:31:3|. \Sur“\, the other word to drag (Acts:8:3; strkjv@14:19|) is not used of Christ's drawing power. The same point is repeated in verse 65|. The approach of the soul to God is initiated by God, the other side of verse 37|. See strkjv@Romans:8:7| for the same doctrine and use of \oude dunatai\ like \oudeis dunatai\ here.

rwp@John:6:63 @{That quickeneth} (\to z“opoioun\). Articular present active participle of \z“opoie“\ for which see strkjv@5:21|. For the contrast between \pneuma\ (spirit) and \sarx\ (flesh) see already strkjv@3:6|. {The words} (\ta rˆmata\). Those in this discourse (I have just spoken, \lelalˆka\), for they are the words of God (3:34; strkjv@8:47; strkjv@17:8|). No wonder they "are spirit and are life" (\pneuma estin kai z“ˆ estin\). The breath of God and the life of God is in these words of Jesus. Never man spoke like Jesus (7:46|). There is life in his words today.

rwp@John:6:65 @{Except it be given him of the Father} (\ean mˆ ˆi dedomenon aut“i ek tou patros\). Condition of third class with \ean mˆ\ and periphrastic perfect passive subjunctive of \did“mi\. Precisely the same point as in verse 44| where we have \helkusˆi\ instead of \ˆi dedomenon\. The impulse to faith comes from God. Jesus does not expect all to believe and seems to imply that Judas did not truly believe.

rwp@John:6:67 @{Would ye also go away?} (\Mˆ kai humeis thelete hupagein;\). Jesus puts it with the negative answer (\mˆ\) expected. See strkjv@21:5| where Jesus also uses \mˆ\ in a question. Judas must have shown some sympathy with the disappointed and disappearing crowds. But he kept still. There was possibly restlessness on the part of the other apostles.

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:7:3 @{His brethren} (\hoi adelphoi autou\). "His brothers" (half-brothers actually), who "were not believing on him" (\oude episteuon eis auton\) as stated in verse 5|. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12|). {Depart hence} (\metabˆthi enteuthen\). Second aorist active imperative of \metabain“\, to pass to another place (5:24; strkjv@13:1|). It was impertinence on their part. {That thy disciples also may behold} (\hina kai hoi mathˆtai sou the“rˆsousin\). Final clause with \hina\ and the future active indicative of \the“re“\. Jesus had many disciples in Judea at the start (2:23; strkjv@4:1|) and had left it because of the jealousy of the Pharisees over his success (4:3|). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66|), but the advice is clearly ironical. {Which thou doest} (\ha poieis\). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.

rwp@John:7:4 @{In secret} (\en krupt“i\). See strkjv@Matthew:6:4,6| for this phrase. {Openly} (\en parrˆsiƒi\). "In public" (\pƒn, rˆsis\, telling it all). See on ¯Matthew:8:32|. Common in John (7:13,26; strkjv@10:24; strkjv@16:25,29; strkjv@18:20|; here again contrasted with \en krupt“i\). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. \If thou doest these things\ (\ei tauta poieis\). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in strkjv@Matthew:4:3,6|. {Manifest thyself} (\phaner“son seauton\). First aorist active imperative of \phanero“\. {To the world} (\t“i kosm“i\). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See strkjv@8:26; strkjv@14:22| for this use of \kosmos\.

rwp@John:7:17 @{If any man willeth to do} (\ean tis thelˆi poiein\). Condition of third class with \ean\ and present active subjunctive \thelˆi\ not used as a mere auxiliary verb for the future "will do," but with full force of \thel“\, to will, to wish. See the same use of \thel“\ in strkjv@5:40| "and yet ye are not willing to come" (\kai ou thelete elthein\). {He shall know} (\gn“setai\). Future middle indicative of \gin“sk“\. Experimental knowledge from willingness to do God's will. See this same point by Jesus in strkjv@5:46; strkjv@18:37|. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. {Of God} (\ek tou theou\). Out of God as source. {From myself} (\ap' emautou\). Instead of from God.

rwp@John:7:25 @{Some therefore of them of Jerusalem} (\oun tines ek t“n Ierosolumeit“n\). The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from \Ierosoluma\ and occurs in Josephus and IV Maccabees. In N.T. only here and strkjv@Mark:1:5|. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent). {Is not this?} (\ouch houtos estin;\). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods). {They seek} (\zˆtousin\). The plural refers to the group of leaders already present (7:15|) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (5:18|).

rwp@John:7:28 @{And I am not come of myself} (\kai ap' emautou ouk elˆlutha\). \Kai\ here="and yet." Jesus repeats the claim of verse 17| and also in strkjv@5:30; strkjv@8:28; strkjv@12:49; strkjv@14:10|. {Whom ye know not} (\hon humeis ouk oidate\). Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in strkjv@8:19,55|.

rwp@John:7:30 @{They sought therefore} (\ezˆtoun oun\). Imperfect active of \zˆte“\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz“\, from the usual \piez“\, occasionally so in the papyri, but \piaz“\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tˆn cheira\). Second aorist active indicative of \epiball“\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\hˆ h“ra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup“\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup“ elˆluthei\). Past perfect active of \erchomai\, as John looks back on the story.

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthˆi\). Proleptic position of \ho Christos\ again as in 27|, but \elthˆi\ with \hotan\ rather than \erchˆtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\mˆ poiˆsei;\). Future active indicative of \poie“\ with \mˆ\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\h“n\). One must supply the unexpressed antecedent \tout“n\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \sˆmeia\ signs) is attracted to the ablative case of the pronominal antecedent \tout“n\ (now dropped out). {Hath done} (\epoiˆsen\). First aorist active indicative of \poie“\, a timeless constative aorist summing up all the miracles of Jesus so far.

rwp@John:7:51 @{Doth our law judge a man?} (\mˆ ho nomos hˆm“n krinei ton anthr“pon;\). Negative answer expected and "the man," not "a man." These exponents of the law (verse 49|) were really violating the law of criminal procedure (Exodus:23:1; strkjv@Deuteronomy:1:16|). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf. {Except it first hear from himself} (\ean mˆ akousˆi pr“ton par' autou\). Third-class negative condition with \ean mˆ\ and first aorist active subjunctive of \akou“\. That is common justice in all law, to hear a man's side of the case ("from him," \par' autou\). {And know what he doeth} (\kai gn“i ti poiei\). Continuation of the same condition with second aorist active subjunctive of \gin“sk“\ with indirect question and present active indicative (\ti poiei\). There was no legal answer to the point of Nicodemus.

rwp@John:7:53 @This verse and through strkjv@8:12| (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed. {They went} (\eporeuthˆsan\). First aorist passive indicative of \poreuomai\ used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.

rwp@John:8:1 @{But Jesus went} (\Iˆsous de eporeuthˆ\). Same deponent use of \poreuomai\ as in strkjv@7:53| and in contrast to the Sanhedrin's conduct, though it seems "pointless" (Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus.

rwp@John:8:5 @{Commanded} (\eneteilato\). First aorist middle indicative of \entell“\, old verb to enjoin (Matthew:4:6|). {To stone such} (\tas toiautas lithazein\). Present active infinitive of \lithaz“\ (from \lithos\), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (Deuteronomy:22:23f.|) and for a priest's daughter if guilty. In other cases just death was commanded (Leviticus:20:10; strkjv@Deuteronomy:22:22|). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin. {What then sayest thou of her?} (\su oun ti legeis;\). "Thou then, what dost thou say?" This was the whole point, to catch Jesus, not to punish the woman.

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:8:33 @{We be Abraham's seed} (\Sperma Abraam esmen\). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Galatians:4:22f.|). Yes, but the Jews came to rely solely on mere physical descent (Matthew:3:9|) and so God made Gentiles the spiritual children of Abraham by faith (Matthew:3:7; Rom. strkjv@9:6f.|). {And have never yet been in bondage to any man} (\kai oudeni dedouleukamen p“pote\). Perfect active indicative of \douleu“\, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

rwp@John:8:34 @{Every one that committeth sin is the bondservant of sin} (\pas ho poi“n tˆn hamartian doulos estin [tˆs hamartias]\). The Western class omits \tˆs hamartias\ (sin), but that is the idea anyhow. Note the use of \poi“n\ (present active participle, continuous habit or practice), not \poiˆsas\ (aorist active participle for single act), precisely as in strkjv@1John:3:4-8|. Note also strkjv@3:21| for \ho poi“n tˆn alˆtheian\ (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (_Memor_. IV. 5. 3). Songs:Paul clearly in strkjv@Romans:6:17,20| "slaves of sin" (\douloi tˆs hamartias\).

rwp@John:8:39 @{Our father is Abraham} (\ho patˆr hˆm“n Abraam estin\). They saw the implication and tried to counter it by repeating their claim in verse 33| which was true so far as physical descent went as Jesus had admitted (verse 37|). {If ye were} (\ei este\). Strictly, "if ye are" as ye claim, a condition of the first class assumed to be true. {Ye would do} (\epoieite an\). Read by C L N and a corrector of Aleph while W omits \an\. This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, _Grammar_, p. 1022). But B reads \poieite\ like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).

rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoiˆsen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthr“pon hos ten alˆtheian humin lelalˆka\). \Anthr“pon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalˆka\ from \lale“\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hˆn ˆkousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.

rwp@John:8:41 @{Ye do the works of your father} (\humeis poieite ta erga tou patros hum“n\). Who is not Abraham and not God as Jesus plainly indicates. {We were not born of fornication} (\hˆmeis ek porneias egennˆthˆmen\). First aorist passive indicative of \genna“\. This they said as a proud boast. Jesus had admitted that they were physical (Deuteronomy:23:2|) descendants of Abraham (37|), but now denies that they are spiritual children of Abraham (like Paul in strkjv@Romans:9:7|). \Porneia\ is from \pornos\ (harlot) and that from \pernˆmi\, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud). {We have one Father, even God} (\hena patera echomen ton theon\). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse 38|) that God was not their spiritual Father.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\gin“skete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel“\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthr“poktonos\). Old and rare word (Euripides) from \anthr“pos\, man, and \ktein“\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en tˆi alˆtheiƒi ouk estˆken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stˆk“\ (Mark:11:25|) from the perfect active \hestˆka\ (intransitive) of \histˆmi\, to place. {No truth in him} (\ouk estin alˆtheia en aut“i\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lalˆi to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale“\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek t“n idi“n lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseustˆs estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \alˆtheia\ (truth). {And the father thereof} (\kai ho patˆr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:9:6 @{He spat on the ground} (\eptusen chamai\). First aorist active indicative of the old verb \ptu“\ for which see strkjv@Mark:7:33|. \Chamai\ is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and strkjv@John:18:6|. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. "That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it" (Dods). Cf. strkjv@Mark:8:23|. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe. {He made clay} (\epoiˆsen pˆlon\). Only use of \pˆlos\, old word for clay, in N.T. in this chapter and strkjv@Romans:9:21|. The kneading of the clay and spittle added another offence against the Sabbath rules of the rabbis. {Anointed his eyes with the clay} (\epechrisen autou ton pˆlon epi tous ophthalmous\). First aorist active indicative of \epichri“\, old verb, to spread on, anoint, here only and verse 11| in N.T. "He spread the clay upon his eyes." B C read \epethˆken\ (first aorist active indicative of \epitithˆmi\, to put on).

rwp@John:9:16 @{Because he keepeth not the sabbath} (\hoti to sabbaton ou tˆrei\). This is reason (causal \hoti\) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10,16,18|). Hence he is not "from God" (\para theou\). Songs:some. {How can a man that is a sinner do such signs?} (\P“s dunatai anthr“pos hamart“los toiauta sˆmeia poiein;\). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2|). It was a conundrum for the Pharisees. No wonder there was "a division" (\schisma\, schism, split, from \schiz“\) as in strkjv@7:43; strkjv@10:19|.

rwp@John:9:25 @{One thing I know} (\hen oida\). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" (\hamart“los\) and clings to the one fact of his own experience. {Whereas I was blind, now I see} (\tuphlos “n arti blep“\). Literally, "Being blind I now see." The present active participle \“n\ of \eimi\ by implication in contrast with \arti\ (just now, at this moment) points to previous and so past time. It must be borne in mind that the man did not at this stage know who Jesus was and so had not yet taken him as Saviour (9:36-38|).

rwp@John:9:26 @{What did he do to thee?} (\Ti epoiˆsen soi;\). Another cross-examination, now admitting that Jesus opened his eyes and wishing again (9:15,17|) to know "how."

rwp@John:9:30 @{Why, herein is the marvel} (\en tout“i gar to thaumaston estin\). This use of \gar\ (\ge + ara\, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (\thaumaston\, old verbal adjective from \thaumaz“\ as in strkjv@Matthew:21:42|). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of \kai\ again) he opened my eyes" (\kai ˆnoixen mou tous ophthalmous\). That stubborn fact stands.

rwp@John:9:31 @{God does not hear sinners} (\ho theos hamart“l“n ouk akouei\). Note genitive case with \akouei\. This was the argument of the Pharisees in strkjv@9:16|. It is frequent in the O.T. (Job:27:9; strkjv@Psalms:66:18; strkjv@Isaiah:1:15; strkjv@59:2|, etc.). The conclusion is inevitable from this premise. Jesus is not \hamart“los\. {If any man be a worshipper of God} (\ean tis theosebˆs ˆi\). Condition of third class with \ean\ and present active subjunctive \ˆi\. \Theosebˆs\ (\theos\, God, \sebomai\, to worship) is an old compound adjective, here alone in the N.T. {And do his will} (\kai to thelˆma autou poiei\). Same condition with present active subjunctive of \poie“\, "keep on doing his will."

rwp@John:9:32 @{Since the world began} (\ek tou ai“nos\). Literally, "from the age," "from of old." Elsewhere in the N.T. we have \apo tou ai“nos\ or \ap 'ai“nos\ (Luke:1:70; strkjv@Acts:3:31; strkjv@15:18|) as is common in the LXX. {Of a man born blind} (\tuphlou gegennˆmenou\). Perfect passive participle of \genna“\. This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness.

rwp@John:9:33 @{If this man were not from God} (\ei mˆ ˆn houtos para theou\). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" (\para theou\) as some argued in strkjv@9:16|, "he could do nothing" (\ouk ˆdunato poiein ouden\). Conclusion of the second-class condition with imperfect indicative (double augment in \ˆdunato\) without \an\ as is usual in conditions of possibility, propriety, obligation (Robertson, _Grammar_, pp. 920,1014). The man has scored with terrific power in his use of Scripture and logic.

rwp@John:9:38 @{Lord, I believe} (\Pisteu“, kurie\). \Kurie\ here = Lord (reverence, no longer respect as in 36|). A short creed, but to the point. {And he worshipped him} (\kai prosekunˆsen aut“i\). Ingressive first aorist active indicative of \proskune“\, old verb to fall down in reverence, to worship. Sometimes of men (Matthew:18:26|). In John (see strkjv@4:20|) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (John:20:28|). Peter (Acts:10:25f.|) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts:14:18|), but Jesus made no protest here.

rwp@John:10:2 @{The shepherd of the sheep} (\poimˆn estin t“n probat“n\). No article with \poimˆn\, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is \poimˆn\, root meaning to protect. Jesus applies it to himself in verse 16| and implies it here. It is used of Christ in strkjv@1Peter:2:25; strkjv@Hebrews:13:20|. Paul applies it to ministers in strkjv@Ephesians:4:11|. Jesus uses the verb \poimain“\, to shepherd, to Peter (John:21:16|) and Peter uses it to other preachers (1Peter:5:2|) and Paul uses it for bishops (elders) in strkjv@Acts:20:28|. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

rwp@John:10:7 @{Therefore again} (\oun palin\). Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience. {I am the door of the sheep} (\eg“ eimi hˆ thura t“n probat“n\). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual \aulˆ\, the Fold of the House of Israel, the door by which a true shepherd must enter" (Bernard). He repeats it in verse 9|. This is a new idea, not in the previous story (1-5|). Moffatt follows the Sahidic in accepting \ho poimˆn\ here instead of \hˆ thura\, clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in verse 1|. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in strkjv@Mark:14:22|. Jesus is not a physical "door," but he is the only way of entrance into the Kingdom of God (14:6|).

rwp@John:10:8 @{Before me} (\pro emou\). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without \pro emou\ Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to verse 1|. There had been numerous such impostors already (Josephus, _Ant_. XVIII. i. 6; _War_ II. viii. I) and Jesus will predict many more (Matthew:24:23f.|). They keep on coming, these wolves in sheep's clothing (Matthew:7:15|) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them" (\ouk ˆkousan aut“n ta probata\). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice.

rwp@John:10:11 @{I am the good shepherd} (\eg“ eimi ho poimˆn ho kalos\). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses 2ff|. Vulgate _pastor bonus_. Philo calls his good shepherd \agathos\, but \kalos\ calls attention to the beauty in character and service like "good stewards" (1Peter:4:10|), "a good minister of Christ Jesus" (1Timothy:4:6|). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke:8:15|). "Beauty is as beauty does." That is \kalos\. {Layeth down his life for his sheep} (\tˆn psuchˆn autou tithˆsin huper t“n probat“n\). For illustration see strkjv@1Samuel:17:35| (David's experience) and strkjv@Isaiah:31:4|. Dods quotes Xenophon (_Mem_. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has \psuchˆn katetheto\ (he laid down his life, i.e. died). In strkjv@Judges:12:3| \ethˆka tˆn psuchˆn\ means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of \huper\ here (over, in behalf of, instead of), but in the papyri \huper\ is the usual preposition for substitution rather than \anti\. This shepherd gives his life for the sin of the world (1:29; strkjv@1John:2:2|).

rwp@John:10:12 @{He that is a hireling} (\ho misth“tos\). Old word from \mistho“\, to hire (Matthew:20:1|) from \misthos\ (hire, wages, strkjv@Luke:10:7|), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (\ho misth“tos kai ouk “n poimˆn\). Note \ouk\ with the participle \“n\ to emphasize the certainty that he is not a shepherd in contrast with \mˆ eiserchomenos\ in verse 1| (conceived case). See same contrast in strkjv@1Peter:1:8| between \ouk idontes\ and \mˆ hor“ntes\. The hireling here is not necessarily the thief and robber of verses 1,8|. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Peter:5:2|). {Whose own} (\hou idia\). Every true shepherd considers the sheep in his care "his own" (\idia\) even if he does not actually "own" them. The mere "hireling" does not feel so. {Beholdeth} (\the“rei\). Vivid dramatic present, active indicative of \the“re“\, a graphic picture. {The wolf coming} (\ton lukon erchomenon\). Present middle predicate participle of \erchomai\. {Leaveth the sheep, and fleeth} (\aphiˆsin ta probata kai pheugei\). Graphic present actives again of \aphiˆmi\ and \pheug“\. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See strkjv@Matthew:10:6| where Jesus says: "Behold I send you forth as sheep in the midst of wolves." {And the wolf snatcheth them and scattereth them} (\kai ho lukos harpazei kai skorpizei\). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb \harpaz“\ see strkjv@John:6:15; strkjv@Matthew:11:12|, and for \skorpiz“\, late word (Plutarch) for the Attic \skedannumi\, see strkjv@Matthew:12:30|. It occurs in the vision of Ezekiel (Ezekiel:34:5|) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses \harpaz“\ in strkjv@10:29| where no one is able "to snatch" one out of the Father's hand.

rwp@John:10:14 @{I am the good-shepherd} (\eg“ eimi ho poimˆn ho kalos\). Effective repetition. {And mine own know me} (\kai gin“skousin me ta ema\). Jesus as the Good Shepherd knows his sheep by name as he had already said (verse 3|) and now repeats. Yes, and they know his voice (verse 4|), they have experimental knowledge (\gin“sk“\) of Jesus as their own Shepherd. Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty.

rwp@John:10:16 @{Other sheep} (\alla probata\). Sheep, not goats, but "not of this fold" (\ek tˆs aulˆs tautˆs\). See verse 1| for \aulˆ\. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (John:11:52; strkjv@12:32|). The world mission of Christ for all nations is no new idea with him (Matthew:8:11; strkjv@Luke:13:28|). God loved the world and gave his Son for the race (\John strkjv@3:16\), {Them also I must bring} (\kakeina dei me agagein\). Second aorist active infinitive of \ag“\ with \dei\ expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isaiah:42:6; strkjv@49:6; strkjv@56:8|) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John:3:14|). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. {And they shall hear my voice} (\kai tˆs ph“nˆs mou akousontai\). Future middle indicative of \akou“\ with the genitive \ph“nˆs\. These words read like a transcript from the Acts and the Epistles of Paul (Romans:9-11| in particular). See especially Paul's words in strkjv@Acts:28:28|. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. {And they shall become one flock, one shepherd} (\kai genˆsontai mia poimnˆ, heis poimˆn\). Future middle indicative of \ginomai\, plural, not singular \genˆsetai\ as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between \poimnˆ\ (old word, contraction of \poimenˆ\ from \poimˆn\, shepherd), as in strkjv@Matthew:26:31|, and \aulˆ\ (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of _ovile_ for both \aulˆ\ and \pomnion\ has helped Roman Catholic assumptions. Christ's use of "flock" (\poimnˆ\) here is just another metaphor for kingdom (\basileia\) in strkjv@Matthew:8:11| where the children of the kingdom come from all climes and nations. See also the various metaphors in strkjv@Ephesians:2| for this same idea. There is only the one Great Shepherd of the sheep (Hebrews:13:20|), Jesus Christ our Lord.

rwp@John:10:17 @{For this reason} (\dia touto\). Points to the following \hoti\ clause. The Father's love for the Son is drawn out (John:3:16|) by the voluntary offering of the Son for the sin of the world (Romans:5:8|). Hence the greater exaltation (Phillipians:2:9|). Jesus does for us what any good shepherd does (10:11|) as he has already said (10:15|). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Hebrews:9:14|). {That I may take it again} (\hina palin lab“ autˆn\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban“\. He looked beyond his death on the Cross to the resurrection. "The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before" (Bernard). The Father raised Jesus from the dead (Acts:2:32|). There is spontaneity in the surrender to death and in the taking life back again (Dods).

rwp@John:10:24 @{Came round about him} (\ekukl“san auton\). Aorist active indicative of \kuklo“\, old verb from \kuklos\ (cycle, circle). See strkjv@Acts:14:20| for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19|), in which he drew so sharply their own picture. {How long dost thou hold us in suspense?} (\he“s pote tˆn psuchˆn hˆm“n aireis;\). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? \Air“\ is common enough to lift up the eyes (John:11:41|), the voice (Luke:17:13|), and in strkjv@Psalms:25:1; strkjv@86:4| (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. {If thou art the Christ} (\ei su ei ho Christos\). Condition of first class assumed to be true for the sake of argument. {Tell us plainly} (\eipon hˆmin parrˆsiƒi\). Conclusion with \eipon\ rather than the usual \eipe\ as if first aorist active imperative like \luson\. The point is in "plainly" (\parrˆsiƒi\), adverb as in strkjv@7:13,26| which see. That is to say "I am the Christ" in so many words. See strkjv@11:14; strkjv@16:29| for the same use of \parrˆsiƒi\. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (8:25|). Jesus declined to use the word \Christos\ (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; strkjv@Matthew:26:63f.|), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.

rwp@John:10:26 @{Because ye are not of my sheep} (\hoti ek t“n probat“n 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:10:32 @{From the Father} (\ek tou patros\). Proceeding out of the Father as in strkjv@6:65; strkjv@16:28| (cf. strkjv@7:17; strkjv@8:42,47|) rather than \para\ as in strkjv@1:14; strkjv@6:46; strkjv@7:29; strkjv@17:7|. {For which of those works} (\dia poion aut“n ergon\). Literally, "For what kind of work of them" (referring to the "many good works" \polla erga kala\). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). \Poion\ is a qualitative interrogative pronoun pointing to \kala\ (good). {Do ye stone me} (\lithazete\). Conative present active indicative, "are ye trying to stone me." They had the stones in their hands stretched back to fling at him, a threatening attitude.

rwp@John:10:33 @{For a good work we stone thee not} (\peri kalou ergou ou lithazomen\). "Concerning a good deed we are not stoning thee." Flat denial that the healing of the blind man on the Sabbath had led them to this attempt (8:59|) in spite of the facts. {But for blasphemy} (\alla peri blasphˆmias\). See strkjv@Acts:26:7| where \peri\ with the genitive is also used with \egkaloumai\ for the charge against Paul. This is the only example in John of the word \blasphˆmia\ (cf. strkjv@Matthew:12:31|). {And because that thou, being a man, makest thyself God} (\kai hoti su anthr“pos “n poieis seauton theon\). In strkjv@5:18| they stated the charge more accurately: "He called God his own Father, making himself equal with God." That is, he made himself the Son of God. This he did beyond a doubt. But was it blasphemy? Only if he was not the Son of God. The penalty for blasphemy was death by stoning (Leviticus:24:16; strkjv@1Kings:21:10,13|).

rwp@John:10:35 @{If he called them gods} (\ei ekeinous eipen theous\). Condition of first class, assumed as true. The conclusion (verse 36|) is \humeis legete\; ({Do ye say?}). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete _ad hominem_ argument. To be sure, it is in strkjv@Psalms:82:6| a lower use of the term \theos\, but Jesus did not call himself "Son of Jahweh," but "\huios theou\" which can mean only "Son of _Elohim_." It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. {To whom the word of God came} (\pros hous ho logos tou theou egeneto\). The relative points to \ekeinous\, before. These judges had no other claim to the term \theoi\ (_elohim_). {And the scripture cannot be broken} (\kai ou dunatai luthˆnai hˆ graphˆ\). A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. \Luthˆnai\ is first aorist passive infinitive of \lu“\, to loosen, to break.

rwp@John:10:37 @{If I do not} (\ei ou poi“\). Condition of first class, assumed as true, with negative \ou\, not \ei mˆ\=unless. {Believe me not} (\mˆ pisteuete moi\). Prohibition with \mˆ\ and the present active imperative. Either "cease believing me" or "do not have the habit of believing me." Jesus rests his case on his doing the works of "my Father" (\tou patros mou\), repeating his claims to sonship and deity.

rwp@John:10:38 @{But if I do} (\ei de poi“\). Condition again of the first class, assumed as true, but with the opposite results. {Though ye believe not me} (\kan emoi mˆ pisteuˆte\). Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of \pisteuo\) not believing me." {Believe the works} (\tois ergois pisteuete\). These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then. {That ye may know and understand} (\hina gn“te kai gin“skˆte\). Purpose clause with \hina\ and the same verb \gin“sk“\ repeated in different tenses (first \gn“te\, the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ's deepest wish about his enemies who stand with stones in their uplifted hands to fling at him. {That the Father is in me, and I in the Father} (\hoti en emoi ho patˆr kag“ en t“i patri\). Thus he repeats (verse 30|) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.

rwp@John:11:4 @{Heard it} (\akousas\). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. {Is not unto death} (\ouk estin pros thanaton\). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See \hamartia pros thanaton\ in strkjv@1John:5:16|, "sin unto death" (final death). {But for the glory of God} (\all' huper tˆs doxˆs tou theou\). In behalf of God's glory, as the sequel shows. Cf. strkjv@9:3| about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31|). In strkjv@7:39| John had already used \doxaz“\ of the death of Christ. {That the Son of God may be glorified thereby} (\hina doxasthˆi ho huios tou theou di' autˆs\). Purpose clause with \hina\ and the first aorist passive subjunctive of \doxaz“\. Here Jesus calls himself "the Son of God." In strkjv@8:54| Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See strkjv@17:1| for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; strkjv@12:16; strkjv@13:31; strkjv@14:13|). The death of Lazarus brings Jesus face to face with his own death.

rwp@John:12:2 @{Songs:they made him a supper there} (\epoiˆsan oun aut“i deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai hˆ Martha diˆkonei\). Imperfect active of \diakone“\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\pollˆn diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\t“n anakeimen“n\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskari“tˆs\). See \ho Iskari“tˆs\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Sim“nos\ and \Iskari“tou\ (agreeing with the father), but in strkjv@13:1| \Iskari“tˆs\ agrees with \Ioudas\, not with \Sim“nos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis t“n mathˆt“n autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho mell“n auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell“\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

rwp@John:13:3 @{Knowing} (\eid“s\). Repeated from verse 1|, accenting the full consciousness of Jesus. {Had given} (\ed“ken\). Songs:Aleph B L W, aorist active instead of \ded“ken\ (perfect active) of \did“mi\. Cf. strkjv@3:31| for a similar statement with \en\ instead of \eis\. See strkjv@Matthew:11:27| (Luke:10:22|) and strkjv@28:18| for like claim by Jesus to complete power. {And that he came forth from God, and goeth unto God} (\kai hoti apo theou exˆlthen kai pros ton theon hupagei\). See plain statement by Jesus on this point in strkjv@16:28|. The use of \pros ton theon\ recalls the same words in strkjv@1:1|. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball“\). {Into the basin} (\eis ton niptˆra\). From verb \nipt“\ (later form of \niz“\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\ˆrxato niptein\). Back to the aorist again as with \diez“sen\ (verse 4|). \Nipt“\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\t“i lenti“i\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\h“i\). Instrumental case of the relative \ho\. {He was girded} (\ˆn diez“smenos\). Periphrastic past perfect of \diaz“nnu“\ for which verb see verse 4|.

rwp@John:13:12 @{Sat down again} (\anepesen palin\). Second aorist active indicative of \anapipt“\, old compound verb to fall back, to lie down, to recline. \Palin\ (again) can be taken either with \anepesen\, as here, or with \eipen\ (he said again). {Know ye what I have done to you?} (\gin“skete ti pepoiˆka humin;\). "Do ye understand the meaning of my act?" Perfect active indicative of \poie“\ with dative case (\humin\). It was a searching question, particularly to Simon Peter and Judas.

rwp@John:13:15 @{An example} (\hupodeigma\). For the old \paradeigma\ (not in N.T.), from \hupodeiknumi\, to show under the eyes as an illustration or warning (Matthew:3:7|), common in the papyri for illustration, example, warning, here only in John, but in strkjv@James:5:10; strkjv@2Peter:2:6; strkjv@Hebrews:4:11; strkjv@8:5; strkjv@9:26|. Peter uses \tupoi\ (1Peter:5:3|) with this incident in mind. In strkjv@Jude:1:7| \deigma\ (without \hupo\) occurs in the sense of example. {That ye also should do} (\hina kai humeis poiˆte\). Purpose clause with \hina\ and the present active subjunctive of \poie“\ (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the "example" applies to all the relations of believers with each other. It is one that is continually needed.

rwp@John:13:16 @{Is not greater} (\ouk estin meiz“n\). Comparative adjective of \megas\ (greater) followed by the ablative case \kuriou\ (contrast between slave, lord) and \tou pempsantos\ (articular participle of \pemp“\, to send, with contrast with apostle, "one sent" (\apostolos\) from \apostell“\). Jesus here enforces the dignity of service. In strkjv@Luke:22:27| Jesus argues this point a bit. In strkjv@Luke:6:40| the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In strkjv@Matthew:10:24| Jesus uses both forms of the saying (pupil and slave). He clearly repeated this \logion\ often.

rwp@John:13:17 @{If ye know} (\ei oidate\). Condition of first class assumed as true, \ei\ and present (\oidate\ used as present) active indicative. {If ye do} (\ean poiˆte\). Third-class condition, \ean\ and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.

rwp@John:14:17 @{The Spirit of truth} (\to pneuma tˆs alˆtheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou the“rei\) and spiritual knowledge (\oude gin“skei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis gin“skete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' hum“n\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.

rwp@John:14:23 @{If a man love me} (\ean tis agapƒi me\). Condition of third class with \ean\ and present active subjunctive, "if one keep on loving me." That is key to the spiritual manifestation (\emphaniz“\). {We will come} (\eleusometha\). Future middle of \erchomai\ and first person plural (the Father and I), not at the judgment, but here and now. {And make our abode with him} (\kai monˆn par' aut“i poiˆsometha\). See verse 2| for the word \monˆ\ (dwelling, abiding place). If the Holy Spirit "abides" (\menei\, verse 17|) in you, that heart becomes a temple (\naos\) of the Holy Spirit (1Corinthians:3:16f.|), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality.

rwp@John:15:8 @{Herein} (\en tout“i\). That is in the vital union and the much fruit bearing. It points here backwards and forwards. {Is glorified} (\edoxasthˆ\). Another gnomic or timeless first aorist passive indicative. {Bear} (\pherete\). Present active subjunctive, "keep on bearing" much fruit. {And so shall ye be} (\kai genˆsesthe\). Rather "become." Future middle indicative of \ginomai\, though B D L read \genˆsthe\ (after \hina\ like \pherˆte\). "Become" my disciples (learners) in the fullest sense of rich fruit-bearing according to the text in

rwp@John:15:14 @{If ye do} (\ean poiˆte\). Condition of third class with \ean\ and the present active subjunctive, "if ye keep on doing," not just spasmodic obedience. Just a different way of saying what is in verse 10|. Obedience to Christ's commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Matthew:28:20|, \eneteilamˆn\, I commanded) with the very word used here (\entellomai\, I command).

rwp@John:15:16 @{But I chose you} (\all' eg“ exelexamˆn humas\). First aorist middle indicative of \ekleg“\. See this same verb and tense used for the choice of the disciples by Christ (6:70; strkjv@13:18; strkjv@15:19|). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke:6:13|). Songs:Paul was "a vessel of choice" (\skeuos eklogˆs\, strkjv@Acts:9:15|). Appointed (\ethˆka\). First aorist active indicative (\k\ aorist) of \tithˆmi\. Note three present active subjunctives with \hina\ (purpose clause) to emphasize continuance (\hupagˆte\, keep on going, \pherˆte\, keep on bearing fruit, \menˆi\, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing. {He may give} (\d“i\). Second aorist active subjunctive of \did“mi\ with \hina\ (purpose clause). Cf. strkjv@14:13| for the same purpose and promise, but with \poiˆs“\ (I shall do). See also strkjv@16:23f.,26|.

rwp@John:15:25 @{But this cometh to pass} (\all'\). Ellipsis in the Greek (no verb), as in strkjv@9:3; strkjv@13:18|. {In their law} (\en t“i nom“i aut“n\). Cf. strkjv@8:17; strkjv@10:34| for this standpoint. "Law" (\nomos\) here is for the whole of Scripture as in strkjv@12:34|. The allusion is to strkjv@Psalms:69:4| (or strkjv@Psalms:35:19|). The hatred of the Jews toward Jesus the promised Messiah (1:11|) is "part of the mysterious purpose of God" (Bernard) as shown by \hina plˆr“thˆi\ (first aorist passive subjunctive of \plˆro“\, to fulfil). {Without a cause} (\d“rean\). Adverbial accusative of \d“rea\ from \did“mi\, gratuitously, then unnecessarily or _gratis_ (in two _Koin‚_ tablets, Nageli) as here and strkjv@Galatians:2:21|.

rwp@John:16:2 @{They shall put you out of the synagogues} (\aposunag“gous poiˆsousin humas\). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective \aposunag“gos\ for which see strkjv@9:22; strkjv@12:42|. {Yea} (\all'\). Use of \alla\ as co-ordinating conjunction, not adversative. {That} (\hina\) not in the sense of "when" (\hote\), but as in strkjv@12:23| for God's purpose (Luke:2:34|, \hop“s\). {Shall think} (\doxˆi\). First aorist active subjunctive of \doke“\. "Songs:blind will he be" (Bernard). {That he offereth service unto God} (\latreian prospherein t“i the“i\). Infinitive (present active) indirect discourse after \doxˆi\. For the phrase see strkjv@Hebrews:6:1ff.; strkjv@8:3ff.; strkjv@9:7ff|. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts:6:13; strkjv@7:57f.|). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

rwp@John:16:4 @{Have I spoken} (\lelalˆka\). Perfect active indicative as in strkjv@15:11; strkjv@16:1|. Solemn repetition. {When their hour is come} (\hotan elthˆi hˆ h“ra aut“n\). Indefinite temporal clause, \hotan\ with the second aorist active subjunctive of \erchomai\, "whenever their hour comes." The time appointed for these things. {Now that} (\hoti\). Simply "that" (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. strkjv@13:19|. {From the beginning} (\ex archˆs\). As in strkjv@6:64| but practically like \ap' archˆs\ in strkjv@15:27|. While Christ was with them, he was the object of attack (15:18|).

rwp@John:16:22 @{And ye therefore now} (\kai humeis oun nun\). See strkjv@8:38| for like emphasis on {ye} (\humeis\). The "sorrow" (\lupˆn\) is like that of the mother in childbirth (real, but fleeting, with permanent joy following). The metaphor points, of course, to the resurrection of Jesus which did change the grief of the disciples to gladness, once they are convinced that Jesus has risen from the dead. {But I will see you again} (\palin de opsomai humas\). Future middle of \hora“\, to see. In verses 16,19| Jesus had said "ye shall see me" (\opsesthe me\), but here we have one more blessed promise, "I shall see you," showing "that we are the objects of God's regard" (Westcott). {Shall rejoice} (\charˆsetai\). Second future passive of \chair“\. {Taketh away} (\airei\). Present active indicative, futuristic present, but B D have \arei\ the future active (shall take away). This joy is a permanent possession.

rwp@John:17:4 @{I glorified thee on the earth} (\eg“ se edoxasa epi tˆs gˆs\). Verse 3| is parenthetical and so verse 4| goes on after verse 2|. He had prayed for further glorification. {Having accomplished} (\telei“sas\). First aorist active participle of \teleio“\, old verb from \teleios\ (perfect). Used in strkjv@4:34| by Jesus with \to ergon\ as here. That was Christ's "food" (\br“ma\) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in strkjv@19:30| (\tetelestai\). Christ does not die as a disappointed man, but as the successful messenger, apostle (\apesteilƒs\, verse 3|) of the Father to men. {Thou hast given} (\ded“kas\). Perfect active indicative of \did“mi\, regarded as a permanent task.

rwp@John:17:6 @{I manifested} (\ephaner“sa\). First aorist active indicative of \phanero“\ (from \phaneros\, manifest). Another word for claiming successful accomplishment of his task as in verse 4| with \edoxasa\ and in verse 26| with \egn“risa\. {Whom} (\hous\). Accusative case after \ed“kas\, not attracted to case of antecedent (\anthr“pois\). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them. {They have kept} (\tetˆrˆkan\). Perfect active indicative, late _Koin‚_ form for the third plural instead of the usual \tetˆrˆkasin\. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse 12|). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (6:67-71; strkjv@Matthew:16:15-20|).

rwp@John:17:9 @{I pray} (\eg“ er“t“\). Request, not question, as in strkjv@16:23|. {Not for the world} (\ou peri tou kosmou\). Now at this point in the prayer Christ means. In verse 19| Jesus does pray for the world (for future believers) that it may believe (verse 21|). God loves the whole world (3:16|). Christ died for sinners (Romans:5:8|) and prayed for sinners (Luke:23:34|) and intercedes for sinners (1John:2:1f.; strkjv@Romans:8:34; strkjv@Hebrews:7:25|). {For those whom} (\peri h“n\). A condensed and common Greek idiom for \peri tout“n hous\ with \tout“n\ (the demonstrative antecedent) omitted and the relative \hous\ attracted from the accusative \hous\ (object of \ded“kas\) to the case (genitive) of the omitted antecedent.

rwp@John:18:12 @{The chief captain} (\ho chiliarchos\). They actually had the Roman commander of the cohort along (cf. strkjv@Acts:21:31|), not mentioned before. {Seized} (\sunelabon\). Second aorist active of \sullamban“\, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark:14:48; strkjv@Matthew:26:55|), here alone in John. {Bound} (\edˆsan\). First aorist active indicative of \de“\, to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him. {To Annas first} (\pros Annan pr“ton\). Ex-high priest and father-in-law (\pentheros\, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. Songs:he calmly says that "Matthew inserts the name _Caiaphas_ at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"? {That year} (\tou eniautou ekeinou\). Genitive of time.

rwp@John:18:15 @{Followed} (\ˆkolouthei\). Imperfect active of \akolouthe“\, "was following," picturesque and vivid tense, with associative instrumental case \t“i Iˆsou\. {Another disciple} (\allos mathˆtˆs\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\ˆn gn“stos t“i archierei\). Verbal adjective from \gin“sk“\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneisˆlthen t“i Iˆsou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tˆn aulˆn\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.

rwp@John:18:30 @{If this man were not an evil-doer} (\ei mˆ ˆn houtos kakon poi“n\). 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 \poi“n\ with \kakon\ emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).

rwp@John:18:32 @{By what manner of death} (\poi“i thanat“i\). Instrumental case of the qualitative interrogative \poios\ in an indirect question, the very idiom used in strkjv@John:12:32| concerning the Cross and here treated as prophecy (Scripture) with \hina plˆr“thˆi\ like the saying of Jesus in verse 9| which see.

rwp@John:18:35 @{Amos:I a Jew?} (\mˆti eg“ Ioudaios eimi;\). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. strkjv@4:29| for \mˆti\ in a question. The gulf between Jew and Gentile yawns wide here. {Nation} (\ethnos\ as in strkjv@11:48-52|, rather than \laos\, while both in strkjv@11:50|). For \pared“kan\ see verse 30|. {What hast thou done?} (\ti epoiˆsas;\). First aorist active indicative of \poie“\. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.

rwp@John:19:15 @{Away with him, away with him} (\ƒron, ƒron\). First aorist active imperative of \air“\. See \aire\ in strkjv@Luke:23:18|. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's _Vocabulary_) a nervous mother cries "He upsets me; away with him" (\arron auton\). Pilate weakly repeats his sarcasm: "{Your king shall I crucify?} (\Ton basilea hum“n staur“s“;\). {But Caesar} (\ei mˆ kaisara\). The chief priests (\hoi archiereis\) were Sadducees, who had no Messianic hope like that of the Pharisees. Songs:to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Samuel:12:12|).

rwp@John:19:25 @{Were standing by the cross of Jesus} (\histˆkeisan para t“i staur“i tou Iˆsou\). Perfect of \histˆmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.

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@John:21:3 @{I go a fishing} (\hupag“ halieuein\). The present active infinitive \halieuein\ expresses purpose as often. It is a late verb from \halieus\ (fisherman) and occurs in strkjv@Jeremiah:16:16|, in Philo, Plutarch, and one papyrus. Peter's proposal was a natural one. He had been a fisherman by practice and they were probably waiting in Galilee for the appointed meeting with Christ on the mountain. Andrew and Peter, James and John were fishermen also. Peter's proposition met a ready response from all. {They took} (\epiasan\). First aorist active indicative of \piaz“\, Doric form for \piez“\, to catch.

rwp@John:21:16 @{Lovest thou me?} (\agapƒis me;\). This time Jesus drops the \pleon tout“n\ and challenges Peter's own statement. Peter repeats the same words in reply. {Tend my sheep} (\poimaine ta probatia\). Present active imperative of \poimain“\, old verb from \poimˆn\ (shepherd), "shepherd my lambs" (\probatia\, diminutive of \probaton\, sheep).

rwp@John:21:19 @{By what manner of death} (\poi“i thanat“i\). Undoubtedly John, who is writing long after Peter's death, seems to mean that Peter was to die (and did die) a martyr's death. "Whither thou wouldest not." There is a tradition that Peter met death by crucifixion and asked to be crucified head downwards, but that is not made plain here.

rwp@Info_Jude:@ THE RELATION TO II PETER Beyond a doubt one of these Epistles was used by the other, as one can see by comparing particularly strkjv@Jude:1:3-18| and strkjv@2Peter:2:1-18|. As already said concerning II Peter, scholars are greatly divided on this point, and in our present state of knowledge it does not seem possible to reach a solid conclusion. The probability is that not much time elapsed between them. Mayor devotes a whole chapter to the discussion of the relation between II Peter and Jude:and reaches the conclusion "that in Jude:we have the first thought, in Peter the second thought." That is my own feeling, but it is all so subjective that I have no desire to urge the point unduly. Bigg is equally positive that II Peter comes before Jude.

rwp@Jude:1:12 @{Hidden rocks} (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. strkjv@2Peter:2:13| has \spiloi\. {Love-feasts} (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in strkjv@2Peter:2:14|. For disorder at the Lord's Supper (and love-feasts?) see strkjv@1Corinthians:11:17-34|. The Gnostics made it worse, so that the love-feasts were discontinued. {When they feast with you} (\suneu“choumenoi\). See strkjv@2Peter:2:13| for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. strkjv@Revelation:11:4|. Construction according to sense. {Shepherds that feed themselves} (\heautous poimainontes\). "Shepherding themselves." Cf. strkjv@Revelation:7:17| for this use of \poimain“\. Clouds without water (\nephelai anudroi\). \Nephelˆ\ common word for cloud (Matthew:24:30|). strkjv@2Peter:2:17| has \pˆgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher“\ to bear around), a powerful picture of disappointed hopes. {Autumn trees} (\dendra phthinop“rina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin“\, to waste away, and \op“ra\, autumn, here only in N.T. For \akarpa\ (without fruit) see strkjv@2Peter:1:8|. {Twice dead} (\dis apothanonta\). Second aorist active participle of \apothnˆsk“\. Fruitless and having died. Having died and also "uprooted" (\ekriz“thenta\). First aorist passive participle of \ekrizo“\, late compound, to root out, to pluck up by the roots, as in strkjv@Matthew:13:29|.

rwp@Jude:1:15 @{To execute judgment} (\poiˆsai krisin\). "To do justice." {To convict} (\elegxai\). First aorist (effective) active infinitive like \poiˆsai\ 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} (\h“n\). Genitive by attraction from \ha\ (cognate accusative with \ˆsebˆsan\, old verb, to act impiously, here alone in N.T. save some MSS. in strkjv@2Peter:2:6|) to agree with the antecedent \erg“n\ (deeds). {Hard things} (\sklˆr“n\). Harsh, rough things as in strkjv@John:6:60|. {Which} (\h“n\). Genitive by attraction from \ha\ (object of \elalˆsan\, first aorist active indicative of \lale“\) to the case of the antecedent \sklˆr“n\. Four times in this verse as a sort of refrain \asebeis\ (twice), \asebeias, ˆsebˆsan\.

rwp@Jude:1:20 @{Building up} (\epoikodomountes\). Present active participle of \epoikodome“\, old compound with metaphor of a house (\oikos\), common in Paul (1Corinthians:3:9-17; strkjv@Colossians:2:7; strkjv@Ephesians:2:20|). {On your most holy faith} (\tˆi hagi“tatˆi hum“n pistei\). For the spiritual temple see also strkjv@1Peter:2:3-5|. See \pistis\ (faith) in this sense (cf. strkjv@Hebrews:11:1|) in strkjv@2Peter:1:5| with the list of graces added. A true superlative here \hagi“tatˆi\, not elative. {Praying in the Holy Spirit} (\en pneumati hagi“i proseuchomenoi\). This is the way to build themselves up on their faith.

rwp@Info_Luke @ THE SAME AUTHOR FOR GOSPEL AND ACTS The author of Acts refers to the Gospel specifically as "the first treatise," \ton pr“ton logon\, (Acts:1:1|) and both are addressed to Theophilus (Luke:1:3; strkjv@Acts:1:1|). He speaks of himself in both books as "me" (\kamoi\, strkjv@Luke:1:3|) and {I made} (\epoiˆsamˆn\, strkjv@Acts:1:1|). He refers to himself with others as "we" and "us" as in strkjv@Acts:16:10|, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Luke:1:1-4|) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."

rwp@Info_Luke @ THIS COMPANION OF PAUL A PHYSICIAN The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his _Medical Language of St. Luke_ proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his _Horae Synopticae_ have picked out the most pertinent items which will stand. Cadbury in his _Style and Literary Method of Luke_ denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke "the beloved physician" (\ho iatros ho agapˆtos\, strkjv@Colossians:4:14|), "my beloved physician." Together they worked in the Island of Malta (Acts:28:8-10|) where many were healed and Luke shared with Paul in the appreciation of the natives who "came and were healed (\etherapeuonto\) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing (\iasato\), while Luke practised his medical art also. Other notes of the physician's interest will be indicated in the discussion of details like his omitting Mark's apparent discredit of physicians (Mark:5:26|) by a milder and more general statement of a chronic case (Luke:8:43|).

rwp@Info_Luke @ THE DATE OF THE GOSPEL There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in strkjv@Acts:1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.

rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin‚_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

rwp@Luke:1:1 @{Forasmuch as} (\epeidˆper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \dˆ\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirˆsan\). A literal translation of \epicheire“\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai diˆgˆsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass“\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Diˆgˆsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\t“n peplˆr“phorˆmen“n\). Perfect passive participle from \plˆrophore“\ and that from \plˆrˆs\ (full) and \pher“\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmat“n\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\tˆs plˆrophorias tˆs sunese“s\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parˆkolouthˆkoti pƒsin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akrib“s\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\an“then\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexˆs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin‚_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hˆr“idou basile“s tˆs Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephˆmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephˆmere“\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek t“n thugater“n Aar“n\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

rwp@Luke:1:47 @{Hath rejoiced} (\ˆgalliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia“\ is a Hellenistic word from the old Greek \agall“\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuchˆ\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\t“i the“i t“i sotˆri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).

rwp@Luke:1:51 @{Showed strength} (\epoiˆsen kratos\). "Made might" (Wycliff). A Hebrew conception as in strkjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoiƒi\). Intellectual insight, moral understanding.

rwp@Luke:2:1 @{Decree from Caesar Augustus} (\dogma para Kaisaros Augoustou\). Old and common word from \doke“\, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses strkjv@2:1-7|. See W.M. Ramsay's books (_Was Christ Born at Bethelehem?_ _Luke the Physician_. _The Bearing of Recent Discovery on the Trustworthiness of the N.T._). {The World} (\tˆn oikoumenˆn\). Literally, {the inhabited} ({land}, \gˆn\). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). Songs:Acts:11:28; strkjv@17:6|. {Should be enrolled} (\apographesthai\). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register.

rwp@Luke:2:14 @{Among men in whom he is well pleased} (\en anthr“pois eudokias\). The Textus Receptus (Authorized Version also has \eudokia\, but the genitive \eudokias\ is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive \eudokias\, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word \eudokia\ we have already had in strkjv@Matthew:11:26|. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of \eudokˆsis\. Wycliff has it "to men of goodwill."

rwp@Luke:3:19 @{Reproved} (\elegchomenos\). Present passive participle of \elegch“\, an old verb meaning in Homer to treat with contempt, then to convict (Matthew:18:15|), to expose (Ephesians:5:11|), to reprove as here. The substantive \elegchos\ means proof (Hebrews:11:1|) and \elegmos\, censure (2Timothy:3:16|). Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. {Evil things} (\ponˆr“n\). Incorporated into the relative sentence. The word is from \ponos, pone“\, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" (\ophthalmos ponˆros\ in strkjv@Mark:7:22|) was a "mischief working eye" (Vincent). In strkjv@Matthew:6:23| it is a diseased eye. Songs:Satan is "the evil one" (Matthew:5:37; strkjv@6:13|, etc.). It is a very common adjective in the N.T. as in the older Greek. {Had done} (\epoiˆsen\). Aorist active indicative, not past perfect, merely a summary constative aorist, {he did}.

rwp@Luke:3:22 @{Descended} (\katabˆnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\s“matik“i eidei\). Alone in Luke who has also "as a dove" (\h“s peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai ph“nˆn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:3 @{The Son of God} (\huios tou theou\). No article as in strkjv@Matthew:4:3|. Songs:refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in strkjv@Luke:3:22|. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. {This stone} (\t“i lith“i tout“i\). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (_Sinai and Palestine_, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones." {Bread} (\artos\). Better "loaf." For discussion of this first temptation see on ¯Matthew:4:3f|. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes strkjv@Deuteronomy:8:3| in reply to the devil.

rwp@Luke:4:5 @{The world} (\tˆs oikoumenˆs\). The inhabited world. In strkjv@Matthew:4:8| it is \tou kosmou\. {In a moment of time} (\en stigmˆi chronou\). Only in Luke and the word \stigmˆ\ nowhere else in the N.T. (from \stiz“\, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.

rwp@Luke:4:12 @{It is said} (\eirˆtai\). Perfect passive indicative, stands said, a favourite way of quoting Scripture in the N.T. In strkjv@Matthew:4:7| we have the usual "it is written" (\gegraptai\). Here Jesus quotes strkjv@Deuteronomy:6:16|. Each time he uses Deuteronomy against the devil. The LXX is quoted. It is the volitive future indicative with \ouk\, a common prohibition. Jesus points out to the devil that testing God is not trusting God (Plummer).

rwp@Luke:4:13 @{Every temptation} (\panta peirasmon\). These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence "he was in all points tempted like as we are" (Hebrews:4:15|). "The enemy tried all his weapons, and was at all points defeated" (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all. {For a season} (\achri kairou\). Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark:8:33|), through the Pharisees (John:8:40ff.|), besides Gethsemane (Luke:22:42,53|).

rwp@Luke:4:18 @{Anointed me} (\echrisen me\). First aorist active indicative of the verb \chri“\ from which {Christ} (\Christos\) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. "The Spirit of the Lord is upon me" as was shown at the baptism (Luke:3:21|) where he was also "anointed" for his mission by the Father's voice (3:22|). {To the poor} (\pt“chois\). Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke:7:22|). Our word _Gospel_ is a translation of the Greek \Euaggelion\, and it is for the poor. {He hath sent me} (\apestalken me\). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's _Apostle_ to men (John:17:3|, Whom thou didst send). {Proclaim} (\kˆruxai\). As a herald like Noah (2Peter:2:5|). {To the captives} (\aichmal“tois\). Prisoners of war will be released (\aichmˆ\, a spear point, and \hal“tos\, from \haliskomai\, to be captured). Captured by the spear point. Common word, but here only in the N.T. {Set at liberty} (\aposteilai\). First aorist active infinitive of \apostell“\. Same verb as \apestalken\, above. Brought in here from strkjv@Isaiah:58:6|. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so. {Them that are bruised} (\tethrausmenous\). Perfect passive participle of \thrau“\, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.

rwp@Luke:4:23 @{Doubtless} (\pant“s\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tˆn parabolˆn tautˆn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabolˆ\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\ˆkousamen genomena\). The use of this second aorist middle participle \genomena\ after \ˆkousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poiˆson kai h“de\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

rwp@Luke:4:28 @{They were all filled with wrath} (\eplˆsthˆsan pantes thumou\). First aorist passive indicative of the common verb \pimplˆmi\ followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage.

rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hˆliou\). Genitive absolute and present participle (\dun“\, late form of \du“\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\ˆgagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekast“i aut“n tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.

rwp@Luke:5:19 @{By what way they might bring him in} (\poias eis enegk“sin auton\). Deliberative subjunctive of the direct question retained in the indirect. {The housetop} (\to d“ma\). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. strkjv@Acts:10:9| where Peter went for meditation. {Through the tiles} (\dia t“n keram“n\). Common and old word for the tile roof. strkjv@Mark:2:4| speaks of digging a hole in this tile roof. {Let him down} (\kathˆkan auton\). First aorist (k aorist) effective active of \kathiˆmi\, common verb. strkjv@Mark:2:4| has historical present \chal“si\, the verb used by Jesus to Peter and in Peter's reply (Luke:5:4f.|). {With his couch} (\sun t“i klinidi“i\). Also in verse 24|. Diminutive of \klinˆ\ (verse 18|) occurring in Plutarch and _Koin‚_ writers. strkjv@Mark:2:4| has \krabatton\ (pallet). It doubtless was a pallet on which the paralytic lay. {Into the midst before Jesus} (\eis to meson emprosthen tou Iˆsou\). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, strkjv@Mark:2:1|).

rwp@Luke:5:33 @{Often} (\pukna\). Only in Luke. Common word for thick, compact, often. {And make supplications} (\kai deˆseis poiountai\). Only in Luke. {But thine} (\hoi de soi\). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark:2:18; strkjv@Matthew:9:14|), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism.

rwp@Luke:5:34 @{Can ye} (\mˆ dunasthe\). Songs:Luke, adding {make}, \poiˆsai\, where Mark and Matthew have \mˆ dunantai\. All three have \mˆ\ and expect the answer no.

rwp@Luke:6:3 @{Not even this} (\oude touto\). This small point only in Luke. {What} (\ho\). Literally, {which}. strkjv@Mark:2:25; strkjv@Matthew:12:3| have \ti\ (what).

rwp@Luke:6:11 @{They were filled with madness} (\eplˆsthˆsan anoias\) First aorist passive (effective) with genitive: In strkjv@5:26| we saw the people filled with fear. Here is rage that is kin to insanity, for \anoias\ is lack of sense (\a\ privative and \nous\, mind). An old word, but only here and strkjv@2Timothy:3:9| in the N.T. {Communed} (\dielaloun\), imperfect active, picturing their excited counsellings with one another. strkjv@Mark:3:6| notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy. {What they might do to Jesus} (\ti an poiˆsaien Iˆsou\). Luke puts it in a less damaging way than strkjv@Mark:3:6; strkjv@Matthew:12:14|. This aorist optative with \an\ is the deliberative question like that in strkjv@Acts:17:18| retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John:5:18|) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.

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:9:16 @{The five... the two} (\tous pente... tous duo\). Pointing back to verse 13|, fine example of the Greek article. {And gave} (\kai edidou\). Imperfect active of \did“mi\, kept on giving. This picturesque imperfect is preceded by the aorist \kateklasen\ (brake), a single act. This latter verb in the N.T. only here and the parallel in strkjv@Mark:6:41|, though common enough in ancient Greek. We say "break off" where here the Greek has "break down" (or thoroughly), perfective use of \kata\.

rwp@Luke:9:27 @{Till they see} (\he“s an id“sin\). Second aorist active subjunctive with \he“s\ and \an\ referring to the future, an idiomatic construction. Songs:in strkjv@Mark:9:1; strkjv@Matthew:16:28|. In all three passages "shall not taste of death" (\ou mˆ geus“ntai thanatou\, double negative with aorist middle subjunctive) occurs also. Rabbinical writings use this figure. Like a physician Christ tasted death that we may see how to die. Jesus referred to the cross as "this cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). Mark speaks of the kingdom of God as "come" (\elˆluthuian\, second perfect active participle). Matthew as "coming" (\erchomenon\) referring to the Son of man, while Luke has neither form. See Matthew and Mark for discussion of the theories of interpretation of this difficult passage. The Transfiguration follows in a week and may be the first fulfilment in the mind of Jesus. It may also symbolically point to the second coming.

rwp@Luke:9:33 @{As they were departing from him} (\en t“i diach“rizesthai autous ap' autou\). Peculiar to Luke and another instance of Luke's common idiom of \en\ with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter's remark as given in all three Gospels. See for details on Mark and Matthew. {Master} (\Epistata\) here, {Rabbi} (Mark:9:5|), {Lord} (\Kurie\, strkjv@Matthew:17:4|). {Let us make} (\poiˆs“men\, first aorist active subjunctive) as in strkjv@Mark:9:5|, but strkjv@Matthew:17:4| has "I will make" (\poiˆs“\). It was near the time of the feast of the tabernacles. Songs:Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John:7|). {Not knowing what he said} (\mˆ eid“s ho legei\). Literally, {not understanding what he was saying} (\mˆ\, regular negative with participle and \legei\, present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mark:9:6|). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.

rwp@Luke:9:35 @If \ekeinous\ be accepted here instead of \autous\, the three disciples would be outside of the cloud. {Out of the cloud} (\ek tˆs nephelˆs\). This voice was the voice of the Father like that at the baptism of Jesus (Luke:3:22; strkjv@Mark:1:11; strkjv@Matthew:3:17|) and like that near the end (John:12:28-30|) when the people thought it was a clap of thunder or an angel. {My son, my chosen} (\Hosea:huios mou, ho eklelegmenos\). Songs:the best documents (Aleph B L Syriac Sinaitic). The others make it "My Beloved" as in strkjv@Mark:9:7; strkjv@Matthew:17:5|. These disciples are commanded to hear Jesus, God's Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all.

rwp@Luke:9:42 @{As he was yet a coming} (\eti proserchomenou autou\). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version. {Dashed him} (\errˆxen auton\). First aorist active indicative of \rˆgnumi\ or \rˆss“\, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows. {Tare grievously} (\sunesparaxen\). Rare word as only here and strkjv@Mark:9:20| in the N.T., which see. {Gave him back to his father} (\aped“ken auton t“i patri autou\). Tender touch alone in Luke as in strkjv@7:15|. {They were all astonished} (\exeplˆssonto de pantes\). Imperfect passive of the common verb \ekplˆss“\ or \ekplˆgnumi\, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. {At the majesty of God} (\epi tˆi megaleiotˆti tou theou\). A late word from the adjective \megaleios\ and that from \megas\ (great). In the N.T. only here and strkjv@Acts:19:27| of Artemis and in strkjv@2Peter:1:16| of the Transfiguration. It came to be used by the emperors like our word "Majesty." {Which he did} (\hois epoiei\). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active \epoiei\ covers a good deal not told by Luke (see strkjv@Mark:9:30; strkjv@Matthew:17:22|). Note the attraction of the relative {hois} into the case of {pƒsin}, its antecedent.

rwp@Luke:9:50 @{"Against you is for you"} (\kath' h–m“n huper h–m“n\). strkjv@Mark:9:40| has "against us is for us" (\hˆm“n... hˆm“n\). The _Koin‚_ Greek \ˆ\ and \–\ were often pronounced alike and it was easy to interchange them. Songs:many MSS. here read just as in Mark. The point is precisely the same as it is a proverbial saying. See a similar saying in strkjv@Luke:11:23|: "He that is not with me is against me." The prohibition here as in strkjv@Mark:9:39| is general: "Stop hindering him" (\mˆ k“luete, mˆ\ and the present imperative, not \mˆ\ and the aorist subjunctive). The lesson of toleration in methods of work for Christ is needed today.

rwp@Luke:9:55 @{But he turned} (\strapheis de\). Second aorist passive participle of \streph“\, common verb, to turn round. Dramatic act. Some ancient MSS. have here: {Ye know not what manner of spirit ye are of} (\ouk oidate poiou pneumatos este\). This sounds like Christ and may be a genuine saying though not a part of Luke's Gospel. A smaller number of MSS. add also: {For the Son of Man came not to destroy men's lives, but to save them} (\Hosea:gar huios tou anthr“pou ouk ˆlthen psuchas anthr“p“n apolesai alla s“sai\), a saying reminding us of strkjv@Matthew:5:17; strkjv@Luke:19:10|. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.

rwp@Luke:10:1 @{Appointed} (\anedeixen\). First aorist active indicative of \anadeiknumi\, an old verb, not only common, but in LXX. In the N.T. only here and strkjv@Acts:1:24|. Cf. \anadeixis\ in strkjv@Luke:1:80|. To show forth, display, proclaim, appoint. {Seventy others} (\heterous hebdomˆkonta kai\). The "also" (\kai\) and the "others" point back to the mission of the Twelve in Galilee (9:1-6|). Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have "seventy-two." The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point. {Two and two} (\ana duo\). For companionship as with the Twelve though strkjv@Mark:6:7| has it \duo\ (vernacular idiom). B K have here \ana duo\, a combination of the idiom in strkjv@Mark:6:7| and that here. {He himself was about to come} (\ˆmellen autos erchesthai\). Imperfect of \mell“\ with present infinitive and note \autos\. Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory.

rwp@Luke:10:19 @{And over all the power of the enemy} (\kai epi pƒsan tˆn dunamin tou echthrou\). This is the heart of "the authority" (\tˆn exousian\) here given by Jesus which is far beyond their expectations. The victory over demons was one phase of it. The power to tread upon serpents is repeated in strkjv@Mark:16:18| (the Appendix) and exemplified in Paul's case in Malta (Acts:28:3-5|). But protection from physical harm is not the main point in this struggle with Satan "the enemy" (Matthew:13:25; strkjv@Romans:16:20; strkjv@1Peter:5:8|). {Nothing shall in any wise hurt you} (\ouden humƒs ou mˆ adikˆsei\). Text has future active indicative, while some MSS. read \adikˆsˆi\, aorist active subjunctive of \adike“\, common verb from \adikos\ (\a\ privative and \dikos\), to suffer wrong, to do wrong. The triple negative here is very strong. Certainly Jesus does not mean this promise to create presumption or foolhardiness for he repelled the enemy's suggestion on the pinnacle of the temple.

rwp@Luke:10:25 @{And tempted him} (\ekpeiraz“n auton\). Present active participle, conative idea, trying to tempt him. There is no "and" in the Greek. He "stood up (\anestˆ\, ingressive second aorist active) trying to tempt him." \Peiraz“\ is a late form of \peira“\ and \ekpeiraz“\ apparently only in the LXX, and N.T. (quoted by Jesus from strkjv@Deuteronomy:6:16| in strkjv@Matthew:4:7; strkjv@Luke:4:12| against Satan). Here and strkjv@1Corinthians:10:9|. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible. {What shall I do to inherit eternal life?} (\Ti poiˆsas z“ˆn ai“niou klˆronomˆs“;\). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" (\poiˆsas\). The form of his question shows a wrong idea as to how to get it. {Eternal life} (\z“ˆn ai“nion\) is endless life as in John's Gospel (John:16:9; strkjv@18:18,30|) and in strkjv@Matthew:25:46|, which see.

rwp@Luke:10:28 @{Thou hast answered right} (\orth“s apekrithˆs\). First aorist passive indicative second singular with the adverb \orth“s\. The answer was correct so far as the words went. In strkjv@Mark:12:34| Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God," but this lawyer was "tempting" Jesus. {Do this and thou shalt live} (\touto poiei kai zˆsˆi\). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer's answer. No one ever did or ever can "do" what the law lays down towards God and man always. To slip once is to fail. Songs:Jesus put the problem squarely up to the lawyer who wanted to know {by doing what}. Of course, if he kept the law {perfectly always}, he would inherit eternal life.

rwp@Luke:10:29 @{Desiring to justify himself} (\thel“n dikai“sai heauton\). The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: {And who is my neighbour?} (\kai tis estin mou plˆsion;\). The Jews split hairs over this question and excluded from "neighbour" Gentiles and especially Samaritans. Songs:here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word \plˆsion\ here is an adverb (neuter of the adjective \plˆsios\) meaning \ho plˆsion “n\ (the one who is near), but \“n\ was usually not expressed and the adverb is here used as if a substantive.

rwp@Luke:10:42 @{The good portion} (\tˆn agathˆn merida\). The best dish on the table, fellowship with Jesus. This is the spiritual application of the metaphor of the dishes on the table. Salvation is not "the good portion" for Martha had that also. {From her} (\autˆs\). Ablative case after \aphairˆthˆsetai\ (future passive indicative). Jesus pointedly takes Mary's side against Martha's fussiness.

rwp@Luke:11:22 @{But when} (\epan de\). Note \hotan\ in verse 21|. {Stronger than he} (\ischuroteros autou\). Comparative of \ischuros\ followed by the ablative. {Come upon him and overcome him} (\epelth“n nikˆsˆi auton\). Second aorist active participle of \eperchomai\ and first aorist active subjunctive of \nika“\. Aorist tense here because a single onset while in verse 22| the guarding (\phulassˆi\, present active subjunctive) is continuous. {His whole armour} (\tˆn panoplian autou\). An old and common word for all the soldier's outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it "his harness." In the N.T. only here and strkjv@Ephesians:6:11,13| where the items are given. {Wherein he trusted} (\eph' hˆi epepoithei\). Second past perfect active of \peith“\, to persuade. The second perfect \pepoitha\ is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious. {His spoils} (\ta skula autou\). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In strkjv@Colossians:2:15| Christ is pictured as triumphing openly over the powers of evil by the Cross.

rwp@Luke:12:4 @{Unto you my friends} (\humin tois philois\). As opposed to the Pharisees and lawyers in strkjv@11:43,46,53|. {Be not afraid of} (\mˆ phobˆthˆte apo\). First aorist passive subjunctive with \mˆ\, ingressive aorist, do not become afraid of, with \apo\ and the ablative like the Hebrew _min_ and the English "be afraid of," a translation Hebraism as in strkjv@Matthew:10:28| (Moulton, _Prolegomena_, p. 102). {Have no more that they can do} (\mˆ echont“n perissoteron ti poiˆsai\). Luke often uses the infinitive thus with \ech“\, a classic idiom (7:40,42; strkjv@12:4,50; strkjv@14:14; strkjv@Acts:4:14|, etc.).

rwp@Luke:12:35 @{Be girded about} (\est“san periez“smenai\). Periphrastic perfect passive imperative third plural of the verb \periz“nnumi\ or \periz“nnu“\ (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. strkjv@17:8; strkjv@Acts:12:8|. {Burning} (\kaiomenoi\). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Matthew:25:1-13|) is found here in condensed form. This verse introduces the parable of the waiting servants (Luke:12:35-40|).

rwp@Luke:12:36 @{When he shall return from the marriage feast} (\pote analusˆi ek t“n gam“n\). The interrogative conjunction \pote\ and the deliberative aorist subjunctive retained in the indirect question. The verb \analu“\, very common Greek verb, but only twice in the N.T. (here and strkjv@Phillipians:1:23|). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in strkjv@Luke:14:8|), departing from there. See on ¯Matthew:22:2|. {When he cometh and knocketh} (\elthontos kai krousantos\). Genitive absolute of the aorist active participle without \autou\ and in spite of \autoi\ (dative) being used after \anoix“sin\ (first aorist active subjunctive of \anoig“\).

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomˆsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn“\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta t“n apist“n\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith“\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

rwp@Luke:12:47 @{Which knew} (\ho gnous\). Articular participle (second aorist active, punctiliar and timeless). The one who knows. Songs:as to \mˆ hetoimasas ˆ poiˆsas\ (does not make ready or do). {Shall be beaten with many stripes} (\darˆsetai pollas\). Second future passive of \der“\, to skin, to beat, to flay (see on strkjv@Matthew:21:35; strkjv@Mark:12:3,5|). The passive voice retains here the accusative \pollas\ (supply \plˆgas\, present in strkjv@Luke:10:30|). The same explanation applies to \oligas\ in verse 48|.

rwp@Luke:13:5 @{Except ye repent} (\ean mˆ metanoˆsˆte\). First aorist active subjunctive, immediate repentance in contrast to continued repentance, \metanoˆte\ in verse 3|, though Westcott and Hort put \metanoˆte\ in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.

rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poiˆsˆi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in strkjv@Mark:11:32; strkjv@Acts:23:9|. Trench (_Parables_) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.

rwp@Luke:13:22 @{Journeying on unto Jerusalem} (\poreian poioumenos eis Ierosoluma\). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of \kata\ with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in strkjv@John:11|.

rwp@Luke:13:25 @{When once} (\aph' hou an\). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24|) about being in earnest, while this one (verses 25-30|) about not being too late. The two points are here undoubtedly. It is an awkward construction, \aph' hou = apo toutou hote\ with \an\ and the aorist subjunctive (\egerthˆi\ and \apokleisˆi\). See Robertson, _Grammar_, p. 978. {Hath shut to} (\apokleisˆi\), first aorist active subjunctive of \apoklei“\, old verb, but only here in the N.T. Note effective aorist tense and perfective use of \apo\, slammed the door fast. {And ye begin} (\kai arxˆsthe\). First aorist middle subjunctive of \archomai\ with \aph' hou an\ like \egerthˆi\ and \apokleisˆi\. {To stand} (\hestanai\). Second perfect active infinitive of \histˆmi\, intransitive tense {and to knock} (\kai krouein\). Present active infinitive, to keep on knocking. {Open to us} (\anoixon hˆmin\). First aorist active imperative, at once and urgent. {He shall say} (\erei\). Future active of \eipon\ (defective verb). This is probably the apodosis of the \aph' hou\ clause.

rwp@Luke:14:13 @{When thou makest a feast} (\hotan dochˆn poiˆis\). \Hotan\ and the present subjunctive in an indefinite temporal clause. \Dochˆ\ means reception as in strkjv@Luke:5:29|, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people).

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:14:26 @{Hateth not} (\ou misei\). An old and very strong verb \mise“\, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for strkjv@Matthew:15:4| proves the opposite. It is only where the element of choice comes in (cf. strkjv@Matthew:6:24|) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in strkjv@Matthew:10:37|. The \ou\ here coalesces with the verb \misei\ in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20| (I married a wife and so I am not able to come). {And his own life also} (\eti te kai tˆn psuchˆn heautou\). Note \te kai\, both--and. "The \te\ (B L) binds all the particulars into one bundle of _renuncianda_" (Bruce). Note this same triple group of conjunctions (\eti te kai\) in strkjv@Acts:21:28|, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).

rwp@Luke:14:33 @{Renounceth not} (\ouk apotassetai\). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luke:9:61|), to renounce, forsake, as here. {All that he hath} (\pasin tois heautou huparchousin\). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse 26|. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.

rwp@Luke:15:2 @{Both... and} (\te... kai\). United in the complaint. {Murmured} (\diegogguzon\). Imperfect active of \diagogguz“\, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and strkjv@Luke:19:7|. The force of \dia\ here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm. {This man} (\houtos\). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (\prosdechetai\). Present middle indicative of the common verb \prosdechomai\. In strkjv@12:36| we had it for expecting, here it is to give access to oneself, to welcome like \hupedexato\ of Martha's welcome to Jesus (Luke:10:38|). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India). {And eateth with them} (\kai sunesthiei autois\). Associative instrumental case (\autois\) after \sun-\ in composition. This is an old charge (Luke:5:30|) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" (\philos\) of publicans and sinners (Luke:7:34|).

rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamart“l“i metanoounti\). The word sinner points to verse 1|. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes. {More than over} (\ˆ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.

rwp@Luke:15:21 @The son made his speech of confession as planned, but it is not certain that he was able to finish as a number of early manuscripts do not have "Make me as one of the hired servants," though Aleph B D do have them. It is probable that the father interrupted him at this point before he could finish.

rwp@Luke:16:4 @{I am resolved} (\egn“n\). Second aorist active indicative of \gin“sk“\. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution. {What to do} (\ti poiˆs“\). Either deliberative first aorist active subjunctive or deliberative future active indicative. {When I am put out} (\hotan metastath“\). First aorist passive subjunctive of \methistˆmi\, (\meta, histˆmi\), old verb, to transpose, transfer, remove. He is expecting to be put out. {They may receive me} (\dex“ntai\). First aorist middle subjunctive of \dechomai\, common verb. Subjunctive with final particle \hina\. He wishes to put the debtors under obligation to himself. {Debtors} (\t“n chreophilet“n\). A late word. In the N.T. only here and strkjv@Luke:7:41| from \chreos\, loan, and \opheiletˆs\, debtor. It is probable that he dealt with "each one" separately.

rwp@Luke:16:8 @{His lord commended} (\epˆinesen ho kurios\). The steward's lord praised him though he himself had been wronged again (see verse 1| "wasting his goods"). {The unrighteous steward} (\ton oikonomon tˆs adikias\). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9|. See "the forgetful hearer" in strkjv@James:1:25|. It is a vernacular idiom common to Hebrew, Aramaic, and the _Koin‚_. {Wisely} (\phronim“s\). An old adverb, though here alone in the N.T. But the adjective \phronimos\ from which it comes occurs a dozen times as in strkjv@Matthew:10:16|. It is from \phrone“\ and that from \phrˆn\, the mind (1Corinthians:14:20|), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. {For} (\hoti\). Probably by this second \hoti\ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further. {Wiser than} (\phronim“teroi huper\). Shrewder beyond, a common Greek idiom.

rwp@Luke:16:10 @{Faithful in a very little} (\pistos en elachist“i\). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13| here explain the point of the preceding parables.

rwp@Luke:16:12 @{That which is your own} (\to h–meteron\). But Westcott and Hort read \to hˆmeteron\ (our own) because of B L Origen. The difference is due to itacism in the pronunciation of \h–-\ and \hˆ\ alike (long \i\). But the point in the passage calls for "yours" as correct. Earthly wealth is ours as a loan, a trust, withdrawn at any moment. It belongs to another (\en t“i allotri“i\). If you did not prove faithful in this, who will give you what is really yours forever? Compare "rich toward God" (Luke:12:21|).

rwp@Luke:17:10 @{Unprofitable} (\achreioi\). The Syriac Sinaitic omits "unprofitable." The word is common in Greek literature, but in the N.T. only here and strkjv@Matthew:25:30| where it means "useless" (\a\ privative and \chreios\ from \chraomai\, to use). The slave who only does what he is commanded by his master to do has gained no merit or credit. "In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies" (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God.

rwp@Luke:17:16 @{And he was a Samaritan} (\kai autos ˆn Samareitˆs\). This touch colours the whole incident. The one man who felt grateful enough to come back and thank Jesus for the blessing was a despised Samaritan. The \autos\ has point here.

rwp@Luke:18:7 @{And he is longsuffering} (\makrothumei\). This present active indicative comes in awkwardly after the aorist subjunctive \poiˆsˆi\ after \ou mˆ\, but this part of the question is positive. Probably \kai\ here means "and yet" as so often (John:9:30; strkjv@16:32|, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.

rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histˆmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; strkjv@Mark:11:25|). {Prayed thus} (\tauta prosˆucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist“ soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz“\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ˆ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; strkjv@John:20:28|).

rwp@Luke:18:13 @{Standing afar off} (\makrothen hest“s\). Second perfect active participle of \histˆmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk ˆthelen oude epƒrai\). Negatives (double) imperfect of {thel“}, was not willing even to lift up, refused to lift (\epƒrai\, first aorist active infinitive of the liquid compound verb, \ep-air“\). Smote (\etupte\). Imperfect active of \tupt“\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthˆti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\t“i hamart“l“i\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

rwp@Luke:18:18 @{Ruler} (\arch“n\). Not in strkjv@Mark:10:17; strkjv@Matthew:19:16|. {What shall I do to inherit?} (\Ti poiˆsas klˆronomˆs“;\). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in strkjv@Luke:10:25|. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it. {Good} (\agathon\). See on ¯Mark:10:17; strkjv@Matthew:19:16| for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.

rwp@Luke:18:25 @{Through a needle's eye} (\dia trˆmatos belonˆs\). Both words are old. \Trˆma\ means a perforation or hole or eye and in the N.T. only here and strkjv@Matthew:19:24|. \Belonˆ\ means originally the point of a spear and then a surgeon's needle. Here only in the N.T. strkjv@Mark:10:25; strkjv@Matthew:19:24| have \rhaphidos\ for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.

rwp@Luke:18:27 @{The impossible with men possible with God} (\ta adunata para anthr“pois dunata para t“i the“i\). Paradoxical, but true. Take your stand "beside" (\para\) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.

rwp@Luke:18:31 @{Took unto him} (\paralab“n\). Second aorist active participle of \paralamban“\. Taking along with himself. Songs:Mark:10:32|. strkjv@Matthew:20:17| adds \kat' idian\ (apart). Jesus is making a special point of explaining his death to the Twelve. {We go up} (\anabainomen\). Present active indicative, we are going up. {Unto the Son of man} (\t“i hui“i tou anthr“pou\). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" (\telesthˆsetai\) or "that are written" (\ta gegrammena\), probably the former. Compare these minute details of the prophecy here (verses 32f.|) with the words in strkjv@Mark:10:33f.; strkjv@Matthew:20:18f.|, which see.

rwp@Luke:18:41 @{What wilt thou that I should do unto thee?} (\Ti soi theleis poiˆs“;\). Same idiom in strkjv@Mark:10:51; strkjv@Matthew:20:32| which see, the use of \thel“\ without \hina\ with aorist subjunctive (or future indicative). See same references also for \hina anableps“\ "that I may see again" without verb before \hina\. Three uses of \anablep“\ here (verses 41,42,43|).

rwp@Luke:19:2 @{Chief publican} (\architel“nˆs\). The word occurs nowhere else apparently but the meaning is clear from the other words with \archi-\ like \archiereus\ (chief priest) \archipoimˆn\ (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.

rwp@Luke:19:25 @{And they said unto him} (\kai eipan aut“i\). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke:19:11|).

rwp@Luke:19:48 @{They could not find} (\ouch hˆuriskon\). Imperfect active. They kept on not finding. {What they might do} (\to ti poiˆs“sin\). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article \to\ (neuter accusative) with the question. {Hung upon him} (\exekremeto autou\). Imperfect middle of \ekkremamai\, an old verb (\mi\ form) to hang from, here only in the N.T. The form is an \omega\ form from \ekkremomai\, a constant tendency to the \omega\ form in the _Koin‚_. It pictures the whole nation (save the leaders in verse 47|) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."

rwp@Luke:20:13 @{What shall I do?} (\Ti poiˆs“;\). Deliberative future indicative or aorist subjunctive (same form). This detail only in Luke. Note the variations in all three Gospels. All three have "will reverence" (\entrapˆsontai\) for which see Matthew and Mark. {It may be} (\is“s\). Perhaps, from \isos\, equal. Old adverb, but only here in the N.T.

rwp@Luke:20:20 @{They watched him} (\paratˆrˆsantes\). First aorist active participle of \paratˆre“\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretˆrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathiˆmi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilab“ntai autou logou\). Second aorist middle of \epilamban“\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\h“ste paradounai auton\). Second aorist active infinitive of \paradid“mi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hˆgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

rwp@Luke:21:12 @{But before all these things} (\pro de tout“n pant“n\). In strkjv@Mark:13:8; strkjv@Matthew:24:8| these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude. {Bringing you} (\apagomenous\). Present passive participle from \apag“\, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like \paradidontes\ (present active participle, delivering you up), agreeing with \humas\ not expressed the object of \paradidontes\, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).

rwp@Luke:21:20 @{Compassed with armies} (\kukloumenˆn hupo stratoped“n\). Present passive participle of \kuklo“\, to circle, encircle, from \kuklos\, circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word \stratoped“n\ (\stratos\, army, \pedon\, plain) is a military camp and then an army in camp. Old word, but only here in the N.T. {Then know} (\tote gn“te\). Second aorist active imperative of \gin“sk“\. Christians did flee from Jerusalem to Pella before it was too late as directed in strkjv@Luke:21:21; strkjv@Mark:13:14f.; strkjv@Matthew:24:16f|.

rwp@Luke:22:6 @{Consented} (\ex“mologˆsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg“\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \ch“ris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.

rwp@Luke:22:19 @{Which is given for you} (\to huper hum“n didomenon\). Some MSS. omit these verses though probably genuine. The correct text in strkjv@1Corinthians:11:24| has "which is for you," not "which is broken for you." It is curious to find the word "broken" here preserved and justified so often, even by Easton in his commentary on Luke, p. 320. {In remembrance of me} (\eis tˆn emˆn anamnˆsin\). Objective use of the possessive pronoun \emˆn\, not the subjective. {This do} (\touto poieite\). Present active indicative, repetition, keep on doing this.

rwp@Luke:22:27 @{But I} (\Eg“ de\). Jesus dares to cite his own conduct, though their leader, to prove his point and to put a stop to their jealous contention for the chief place at this very feast, a wrangling that kept up till Jesus had to arise and give them the object lesson of humility by washing their feet (John:13:1-20|).

rwp@Luke:22:29 @{And I appoint unto you} (\k'ag“ diatithˆmai humin\). They had on the whole been loyal and so Jesus passes on to them (\diathˆmai\ verb from which \diathˆkˆ\ comes).

rwp@Luke:22:56 @{In the light} (\pros to ph“s\). Facing (\pros\) the light, for the fire gave light as well as heat. strkjv@Mark:14:65| has "warming himself in the light," John (John:18:18,25|) "warming himself." {Looking steadfastly} (\atenisasa\). Favourite word in Luke (4:20|, etc.) for gazing steadily at one. {This man also} (\kai houtos\). As if pointing to Peter and talking about him. The other Gospels (Mark:14:67; strkjv@Matthew:26:69; strkjv@John:18:25|) make a direct address to Peter. Both could be true, as she turned to Peter.

rwp@Luke:23:31 @{In the green tree} (\en hugr“i xul“i\). Green wood is hard to burn and so is used for the innocent. {In the dry} (\en t“i xˆr“i\). Dry wood kindles easily and is a symbol for the guilty. This common proverb has various applications. Here the point is that if they can put Jesus to death, being who he is, what will happen to Jerusalem when its day of judgment comes? {What shall be done} (\ti genˆtai\). Deliberative subjunctive.

rwp@Luke:23:37 @{If} (\ei\). Condition of the first class as is text in verse 35| used by the rulers. The soldiers pick out "the king of the Jews" as the point of their sneer, the point on which Jesus was condemned. But both soldiers and rulers fail to understand that Jesus could not save himself if he was to save others.

rwp@Mark:1:14 @{Jesus came into Galilee} (\ˆlthen ho Iˆsous eis tˆn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\kˆruss“n to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplˆr“tai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plˆr“ma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plˆr“ma ton kair“n\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en t“i euaggeli“i\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en t“i euaggeli“i\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).

rwp@Mark:1:22 @{They were astonished} (\exeplˆssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch h“s hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousiƒi\). Mark has it "as having authority" (\h“s ech“n exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29| for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

rwp@Mark:1:33 @{At the door} (\pros tˆn thuran\). At the door of Peter's house. The whole city was gathered together there (ˆn episunˆgmenˆ, past perfect passive periphrastic indicative, double compound \epi\ and \sun\). Mark alone mentions this vivid detail. He is seeing with Peter's eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards. {Divers diseases} (\poikilais nosois\). See strkjv@Matthew:4:24| about \poikilos\ meaning many-coloured, variegated. All sorts of sick folk came and were healed.

rwp@Mark:2:16 @{The scribes of the Pharisees} (\hoi grammateis t“n Pharisai“n\). This is the correct text. Cf. "their scribes" in strkjv@Luke:5:30|. Matthew gave a great reception (\dochˆn\, 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 ˆkolouthoun aut“i\). 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:2:18 @{John's disciples and the Pharisees were fasting} (\ˆsan hoi mathˆtai I“anou kai hoi Pharisaioi nˆsteuontes\). The periphrastic imperfect, so common in Mark's vivid description. Probably Levi's feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). Songs:there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew:18f.; strkjv@Luke:7:33-35|), but neither one pleased all the popular critics. These learners (\mathˆtai\) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (\hoi mathˆtai I“anou kai hoi mathˆtai t“n Pharisai“n\) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. Songs:today we find various hostile groups combining against our Lord and Saviour. See on ¯Matthew:9:14-17| for comments. Matthew has here followed Mark closely.

rwp@Mark:2:23 @{Through the cornfields} (\dia t“n sporim“n\). See on ¯Matthew:12:1|. Songs:Matt. and strkjv@Luke:6:1|. But Mark uses \paraporeuesthai\, to go along beside, unless \diaporeuesthai\ (BCD) is accepted. Perhaps now on the edge, now within the grain. Mark uses also \hodon poiein\, to {make a way} like the Latin _iter facere_, as if through the standing grain, {plucking the ears} (\tillontes tous stachuas\). Work of preparing food the rabbis called it. The margin of the Revised Version has it correctly: They began to make their way plucking the ears of corn (grain, wheat or barley, we should say). See on ¯Matthew:12:1-8| for discussion of this passage, parallel also in strkjv@Luke:6:15|.

rwp@Mark:3:4 @{But they held their peace} (\hoi de esi“p“n\). Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good (\agathopoie“\, late Greek word in LXX and N.T.) and doing evil (\kakopoie“\, ancient Greek word), to this man, for instance, {to save a life or to kill} (\psuchˆn s“sai ˆ apokteinai\), as in this case. It was a terrible exposure.

rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgˆs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi tˆi p“r“sei tˆs kardias aut“n\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\p“r“sis\) like hardened hands or feet. \P“ros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Mark:3:6 @{And straightway with the Herodians took council} (\euthus meta t“n Hˆr“idian“n\). The Pharisees could stand no more. Songs:out they stalked at once in a rage of madness (Luke:6:11|) and outside of the synagogue took counsel (\sumboulion epoiˆsan\) or gave counsel (\sumboulion edidoun\, as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still "how they might destroy him" (\hop“s auton apoles“sin\), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill." This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in strkjv@Mark:8:15; strkjv@12:13; strkjv@Matthew:22:16|.

rwp@Mark:3:8 @{Hearing what great things he did} (\akouontes hosa poiei\). Masculine plural present participle, though \plˆthos\ is neuter singular (construction according to sense in both number and gender). This crowd by the sea came from Galilee, Judea, Jerusalem, Idumea, beyond Jordan (Decapolis and Perea), Tyre and Sidon, Phoenicia, North, South, East, and Northwest, even from Idumea (mentioned here alone in the N.T.) won by John Hyrcanus to Palestine. "In our Lord's time Idumea was practically a part of Judea with a Jewish circumcised population" (George Adam Smith). Many of these were probably Gentiles (Phoenicia and Decapolis) and may have known only the Greek language. The fame of Jesus had spread through all the regions round about. There was a jam as the crowds came to Jesus by the Sea of Galilee.

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:6:20 @{Feared John} (\ephobeito ton I“anˆn\). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy (\dikaion kai hagion\) and so innocent of any wrong. Songs:he {kept him safe} (\sunetˆrei\). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod. {Much perplexed} (\polla ˆporei\). This the correct text not \polla epoiei\, did many things. Imperfect tense again. {He heard him gladly} (\hˆde“s ˆkouen\). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced "his jaded mind as with a whiff of fresh air" (Swete). But then he saw Herodias again and he was at his wits' end (\ˆporei\, lose one's way, \a\ privative and \poros\, way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

rwp@Mark:6:21 @{When a convenient day was come} (\genomenˆs hˆmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoiˆsen\). Banquet. {To his lords} (\tois megistƒsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois pr“tois tˆs Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

rwp@Mark:7:37 @{He hath done all things well} (\Kal“s panta pepoiˆken\). The present perfect active shows the settled convictions of these people about Jesus. Their great amazement (\huperperiss“s exeplˆssonto\), imperfect passive and compound adverb, thus found expression in a vociferous championship of Jesus in this pagan land.

rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11| gives as four that really include the six of Mark running some together. The questions reveal the disappointment of Jesus at the intellectual dulness of his pupils. The questions concern the intellect (\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\pep“r“menˆn\, perfect passive predicate participle as in strkjv@Mark:6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphurid“n\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).

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:8:31 @{He began to teach them} (\ˆrxato didaskein autous\). Mark is fond of this idiom, but it is not a mere rhetorical device. strkjv@Matthew:16:21| expressly says "from that time." They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen. {After three days} (\meta treis hˆmeras\). strkjv@Matthew:16:21| has "the third day" (\tˆi tritˆi hˆmerƒi\) in the locative case of point of time (so also strkjv@Luke:9:22|). There are some people who stickle for a strict interpretation of "after three days" which would be "on the fourth day," not "on the third day." Evidently Mark's phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language "after three days" can and often does mean "on the third day," but the fourth day is impossible.

rwp@Mark:10:4 @{To write a bill of divorcement and to put her away} (\biblion apostasiou grapsai kai apolusai\). The word for "bill" (\biblion\) is a diminutive and means "little book," like the Latin _libellus_, from which comes our word _libel_ (Vincent). Wycliff has it here "a libel of forsaking." This same point the Pharisees raise in strkjv@Matthew:19:7|, showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause. That was the popular view as now. See on ¯Matthew:19:7| for this and for discussion of "for your hardness of heart" (\sklˆrokardia\). Jesus expounds the purpose of marriage (Genesis:2:24|) and takes the stricter view of divorce, that of the school of Shammai. See on ¯Matthew:19:1-12| for discussion. strkjv@Mark:10:10| notes that the disciples asked Jesus about this problem "in the house" after they had gone away from the crowd.

rwp@Mark:10:11 @Mark does not give the exception stated in strkjv@Matthew:19:9| "except for fornication" which see for discussion, though the point is really involved in what Mark does record. Mere formal divorce does not annul actual marriage consummated by the physical union. Breaking that bond does annul it.

rwp@Mark:10:24 @{Were amazed} (\ethambounto\). Imperfect passive. A look of blank astonishment was on their faces at this statement of Jesus. They in common with other Jews regarded wealth as a token of God's special favour. {Children} (\tekna\). Here alone to the Twelve and this tender note is due to their growing perplexity. {For them that trust in riches} (\tous pepoithotas epi tois chrˆmasin\). These words do not occur in Aleph B Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit them from their text as an evident addition to explain the difficult words of Jesus.

rwp@Mark:10:27 @{Looking on them} (\emblepsas autois\). Songs:in strkjv@Matthew:19:26|. Their amazement increased (26|). {But not with God} (\all' ou para the“i\). Locative case with \para\ (beside). The impossible by the side of men (\para anthr“pois\) becomes possible by the side of God. That is the whole point and brushes to one side all petty theories of a gate called needle's eye, etc.

rwp@Mark:10:35 @{There come near unto him James and John} (\kai prosporeuontai Iak“bos kai I“anˆs\). Dramatic present tense. Matthew has \tote\, then, showing that the request of the two brothers with their mother (Matthew:20:20|) comes immediately after the talk about Christ's death. {We would} (\thelomen\). We wish, we want, bluntly told. {She came worshipping} (\proskunousa\) Matthew says. The mother spoke for the sons. But they try to commit Jesus to their desires before they tell what they are, just like spoiled children.

rwp@Mark:10:51 @{That I should do} (\poiˆs“\). Neat Greek idiom with aorist subjunctive without \hina\ after \theleis\. For this asyndeton (or parataxis) see Robertson, _Grammar_, p. 430. {Rabboni} (\Rabbounei\). The Aramaic word translated Lord (Kurie) in strkjv@Matthew:20:33| and strkjv@Luke:18:41|. This very form occurs again in strkjv@John:20:16|. {That I may receive my sight} (\hina anableps“\). To recover sight (\ana-\), see again. Apparently he had once been able to see. Here \hina\ is used though \thel“\ is not (cf. strkjv@10:35|). The Messiah was expected to give sight to the blind (Isaiah:61:1; strkjv@Luke:4:18; strkjv@7:22|).

rwp@Mark:11:22 @{Have faith in God} (\echete pistin theou\). Objective genitive \theou\ as in Gal strkjv@2:26; strkjv@Romans:3:22,26|. That was the lesson for the disciples from the curse on the fig tree so promptly fulfilled. See this point explained by Jesus in strkjv@Matthew:21:21| which see for "this mountain" also.

rwp@Mark:11:28 @{By what authority} (\en poiƒi exousiƒi\). This question in all three Gospels was a perfectly legitimate one. See on ¯Matthew:21:23-27| for discussion. Note present subjunctive here (\hina tauta poiˆis\), that you keep on doing these things.

rwp@Mark:11:31 @{If we say} (\ean eip“men\). Third-class condition with aorist active subjunctive. The alternatives are sharply presented in their secret conclave. They see the two horns of the dilemma clearly and poignantly. They know only too well what Jesus will say in reply. They wish to break Christ's power with the multitude, but a false step now will turn the laugh on them. They see it.

rwp@Mark:11:33 @{We know not} (\ouk oidamen\). It was for the purpose of getting out of the trap into which they had fallen by challenging the authority of Jesus. Their self-imposed ignorance, refusal to take a stand about the Baptist who was the Forerunner of Christ, absolved Jesus from a categorical reply. But he has no notion of letting them off at this point.

rwp@Mark:12:24 @{Is it not for this cause that ye err?} (\Ou dia touto planƒsthe;\). Mark puts it as a question with \ou\ expecting the affirmative answer. Matthew puts it as a positive assertion: "Ye are." \Planaomai\ is to wander astray (cf. our word _planet_, wandering stars, \asteres planˆtai\, strkjv@Jude:1:13|) like the Latin _errare_ (our _error_, err). {That ye know not the scriptures} (\mˆ eidotes tas graphas\). The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated! {Nor the power of God} (\mˆde tˆn dunamin tou theou\). The two kinds of ignorance generally go together (cf. strkjv@1Corinthians:15:34|).

rwp@Mark:12:25 @{When they shall rise from the dead} (\hotan ek nekr“n anast“sin\). Second aorist active subjunctive with \hotan\ (\hote\ plus \an\). strkjv@Matthew:22:30| has it "in the resurrection," strkjv@Luke:20:35| "to attain to the resurrection." The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. {As angels in heaven} (\h“s aggeloi en t“i ouran“i\). Songs:Matthew:22:30|. strkjv@Luke:20:36| has "equal unto the angels" (\isaggeloi\). "Their equality with angels consists in their deliverance from mortality and its consequences" (Swete). The angels are directly created, not procreated.

rwp@Mark:12:35 @{How say the scribes} (\P“s legousin hoi grammateis\). The opponents of Jesus are silenced, but he answers them and goes on teaching (\didask“n\) in the temple as before the attacks began that morning (11:27|). They no longer dare to question Jesus, but he has one to put to them "while the Pharisees were gathered together" (Matthew:22:41|). The question is not a conundrum or scriptural puzzle (Gould), but "He contents himself with pointing out a difficulty, in the solution of which lay the key to the whole problem of His person and work" (Swete). The scribes all taught that the Messiah was to be the son of David (John:7:41|). The people in the Triumphal Entry had acclaimed Jesus as the son of David (Matthew:21:9|). But the rabbis had overlooked the fact that David in strkjv@Psalms:110:1| called the Messiah his Lord also. The deity and the humanity of the Messiah are both involved in the problem. strkjv@Matthew:22:45| observes that "no one was able to answer him a word."

rwp@Mark:13:1 @{Master, behold, what manner of stones and what manner of buildings} (\didaskale, ide potapoi lithoi kai potapai oikodomai\). strkjv@Matthew:24:1| and strkjv@Luke:21:5| tell of the fact of the comment, but Mark alone gives the precise words. Perhaps Peter himself (Swete) was the one who sought thus by a pleasant platitude to divert the Teacher's attention from the serious topics of recent hours in the temple. It was not a new observation, but the merest commonplace might serve at this crisis. Josephus (_Ant_. xv. II, 3) speaks of the great size of these stones and the beauty of the buildings. Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them.

rwp@Mark:13:14 @{Standing where he ought not} (\hestˆkota hopou ou dei\). strkjv@Matthew:24:15| has "standing in the holy place" (\hestos en topoi hagi“i\), neuter and agreeing with \bdelugma\ (abomination), the very phrase applied in 1Macc. strkjv@1:54 to the altar to Zeus erected by Antiochus Epiphanes where the altar to Jehovah was. Mark personifies the abomination as personal (masculine), while strkjv@Luke:21:20| defines it by reference to the armies (of Rome, as it turned out). Songs:the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See on ¯Matthew:24:15| for this phrase and the parenthesis inserted in the words of Jesus ("Let him that readeth understand"). See also on ¯Matthew:24:16-25| for discussion of details in strkjv@Mark:13:14-22|.

rwp@Mark:14:8 @{She hath done what she could} (\ho eschen epoiˆsen\). This alone in Mark. Two aorists. Literally, "what she had she did." Mary could not comprehend the Lord's death, but she at least showed her sympathy with him and some understanding of the coming tragedy, a thing that not one of her critics had done. {She hath anointed my body aforehand for the burying} (\proelaben murisai to s“ma mou eis ton entaphiasmon\). Literally, "she took beforehand to anoint my body for the burial." She anticipated the event. This is Christ's justification of her noble deed. strkjv@Matthew:26:12| also speaks of the burial preparation by Mary, using the verb \entaphiasai\.

rwp@Mark:14:11 @{And they, when they heard it, were glad} (\hoi de akousantes echarˆsan\). No doubt the rabbis looked on the treachery of Judas as a veritable dispensation of Providence amply justifying their plots against Jesus. {Conveniently} (\eukair“s\). This was the whole point of the offer of Judas. He claimed that he knew enough of the habits of Jesus to enable them to catch him "in the absence of the multitude" (Luke:22:6|) without waiting for the passover to be over, when the crowds would leave. For discussion of the motives of Judas, see on ¯Matthew:26:15|. Mark merely notes the promise of "money" while Matthew mentions "thirty pieces of silver" (Zechariah:11:12|), the price of a slave.

rwp@Mark:14:56 @{Their witness agreed not together} (\isai hai marturiai ouk ˆsan\). Literally, the testimonies were not equal. They did not correspond with each other on essential points. {Many were bearing false witness} (\epseudomarturoun\, imperfect, repeated action) {against him}. No two witnesses bore joint testimony to justify a capital sentence according to the law (Deuteronomy:19:15|). Note imperfects in these verses (55-57|) to indicate repeated failures.

rwp@Mark:14:58 @{Made with hands} (\cheiropoiˆton\). In Mark alone. An old Greek word. The negative form \acheiropoiˆton\ here occurs elsewhere only in strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|. In strkjv@Hebrews:9:11| the negative \ou\ is used with the positive form. It is possible that a real \logion\ of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds verse 59| (not in Matthew). "And not even so did their witness agree together," repeating the point of verse 57|. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: "He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new." But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in strkjv@John:2:19|, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time.

rwp@Mark:15:1 @{In the morning} (\pr“i\). The ratification meeting after day. See on ¯Matthew:26:1-5| for details. {Held a consultation} (\sumboulion poiˆsantes\). Songs:text of Westcott and Hort (Vulgate _consilium facientes_), though they give \hetoimasantes\ in the margin. The late and rare word \sumboulion\ is like the Latin _consilium_. If \hetoimasantes\ is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in strkjv@Luke:22:66-71|, who does not give the illegal night trial. {Bound Jesus} (\dˆsantes ton Iˆsoun\). He was bound on his arrest (John:18:12|) when brought before Annas who sent him on bound to Caiaphas (John:18:24|) and now he is bound again as he is sent to Pilate (Mark:15:1; strkjv@Matthew:27:2|). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.

rwp@Mark:15:7 @{Bound with them that had made insurrection} (\meta t“n stasiast“n dedemenos\). A desperate criminal, leader in the insurrection, sedition (\en tˆi stasei\), or revolution against Rome, the very thing that the Jews up at Bethsaida Julias had wanted Jesus to lead (John:6:15|). Barabbas was the leader of these rioters and was bound with them. {Had committed murder} (\phonon pepoiˆkeisan\). Past perfect indicative without augment. Murder usually goes with such rioters and the priests and people actually chose a murderer in preference to Jesus.

rwp@Mark:15:8 @{As he was wont to do unto them} (\kath“s epoiei autois\). Imperfect of customary action again and dative case.

rwp@Mark:15:15 @{To content the multitude} (\t“i ochl“i to hikanon poiˆsai\). A Latin idiom (_satisfacere alicui_), to do what is sufficient to remove one's ground of complaint. This same phrase occurs in Polybius, Appian, Diogenes Laertes, and in late papyri. Pilate was afraid of this crowd now completely under the control of the Sanhedrin. He knew what they would tell Caesar about him. See on ¯Matthew:27:26| for discussion of the scourging.

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

rwp@Mark:16:9 @{When he had risen early on the first day of the week} (\anastas pr“i pr“tˆi sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephanˆ\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \pr“tˆ\ in strkjv@14:12| and the plural \sabbat“n\ in verse 2|, though the singular here. {First} (\pr“ton\). Definite statement that Jesus {appeared} (\ephanˆ\) to Mary Magdalene first of all. The verb \ephanˆ\ (second aorist passive of \phain“\) is here alone of the Risen Christ (cf. \Eleias ephanˆ\, strkjv@Luke:9:8|), the usual verb being \“phthˆ\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hˆs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblˆkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Mark:16:13 @{Neither believed they them} (\oude ekeinois episteusan\). The men fared no better than the women. But Luke's report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke:24:33-35|). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when "some doubted" (Matthew:28:17|).

rwp@Mark:16:18 @{They shall take up serpents} (\opheis arousin\). Jesus had said something like this in strkjv@Luke:10:19| and Paul was unharmed by the serpent in Malta (Acts:28:3f.|). {If they drink any deadly thing} (\k'an thanasimon ti pi“sin\). This is the only N.T. instance of the old Greek word \thanasimos\ (deadly). strkjv@James:3:8| has \thanatˆphoros\, deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew's version of the farewell words of Jesus" and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story." The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\apˆlthen hˆ akoˆ autou eis holˆn tˆn Syrian\). Rumour (\akoˆ\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kak“s echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selˆniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selˆniazomai\ from \selˆnˆ\ (moon). These diseases are called "torments."

rwp@Matthew:6:16 @{Of a sad countenance} (\skuthr“poi\). Only here and strkjv@Luke:24:17| in the N.T. It is a compound of \skuthros\ (sullen) and \ops\ (countenance). These actors or hypocrites "put on a gloomy look" (Goodspeed) and, if necessary, even "disfigure their faces" (\aphanizousin ta pros“pa aut“n\), that they may look like they are fasting. It is this pretence of piety that Jesus so sharply ridicules. There is a play on the Greek words \aphanizousi\ (disfigure) and \phan“sin\ (figure). They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy.

rwp@Matthew:7:12 @{That men should do unto you} (\hina poi“sin h–mŒn hoi anthr“poi\). Luke (Luke:6:31|) puts the Golden Rule parallel with strkjv@Matthew:5:42|. The negative form is in Tobit strkjv@4:15. It was used by Hillel, Philo, Isocrates, Confucius. "The Golden Rule is the distilled essence of that 'fulfilment' (5:17|) which is taught in the sermon" (McNeile). Jesus puts it in positive form.

rwp@Matthew:7:24 @{And doeth them} (\kai poiei autous\). That is the point in the parable of the wise builder, "who digged and went deep, and laid a foundation upon the rock" (Luke:6:48|).

rwp@Matthew:7:26 @{And doeth them not} (\kai mˆ poi“n autous\). The foolish builder put his house on the sands that could not hold in the storm. One is reminded of the words of Jesus at the beginning of the Sermon in strkjv@5:19| about the one "who does and teaches." Hearing sermons is a dangerous business if one does not put them into practice.

rwp@Matthew:13:14 @{Is fulfilled} (\anaplˆroutai\). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew's usual formula (\hina\ or \hop“s pl“rˆthˆi to rhˆthen\ (see strkjv@1:22|). The verb \anaplˆro“\ occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another's place (1Corinthians:14:16|), to fill up what is lacking (Phillipians:2:30|). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by \akoˆi\ the other by \blepontes\. Note also the strong negative \ou mˆ\ with aorist subjunctive.

rwp@Matthew:13:19 @{Cometh the evil one and snatcheth away} (\erchetai ho ponˆros kai harpazei\). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. "This is he" (\houtos estin\). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. {The seed sown in his heart} (\to esparmenon en tˆi kardiƒi autou\, perfect passive participle of \speir“\, to sow) and "the man sown by the wayside" (\ho para tˆn hodon spareis\, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

rwp@Matthew:13:22 @{Choke the word} (\sunpnigei ton logon\). We had \apepnixan\ (choked off) in strkjv@13:7|. Here it is \sunpnigei\ (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

rwp@Matthew:13:23 @{Verily beareth fruit} (\dˆ karpophorei\). Who in reality (\dˆ\) does bear fruit (cf. strkjv@Matthew:7:16-20|). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.

rwp@Matthew:17:20 @{Little faith} (\oligopistian\). A good translation. It was less than "a grain of mustard seed" (\kokkon sinape“s\). See strkjv@13:31| for this phrase. They had no miracle faith. Bruce holds "this mountain" to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with "this mountain" which confronts our path. Note the form \metaba\ (\meta\ and \bˆthi\).

rwp@Matthew:18:1 @{Who then is greatest} (\tis ara meiz“n estin\). The \ara\ seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew:16:17-19|) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22|). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark:9:33|) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in strkjv@Matthew:18:1|. Jesus had noticed the wrangling. It will break out again and again (Matthew:20:20-28; strkjv@Luke:22:24|). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative \meiz“n\ (so \ho meiz“n\ in verse 4|) rather than the superlative \megistos\ is quite in accord with the _Koin‚_ idiom where the comparative is displacing the superlative (Robertson, _Grammar_, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

rwp@Matthew:18:4 @{This little child} (\to paidion touto\). This saying about humbling oneself Jesus repeated a number of times as for instance in strkjv@Matthew:23:12|. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."

rwp@Matthew:20:16 @{The last first and the first last} (\hoi eschƒtoi pr“toi kai hoi pr“toi eschatoi\). The adjectives change places as compared with strkjv@19:30|. The point is the same, though this order suits the parable better. After all one's work does not rest wholly on the amount of time spent on it. "Even so hath Rabbi Bun bar Chija in twenty-eight years wrought more than many studious scholars in a hundred years" (Jer. _Berak._ ii. 5c).

rwp@Matthew:20:19 @{And to crucify} (\kai staur“sai\). The very word now. The details fall on deaf ears, even the point of the resurrection on the third day.

rwp@Matthew:20:20 @{Then} (\tote\). Surely an inopportune time for such a request just after the pointed prediction of Christ's crucifixion. Perhaps their minds had been preoccupied with the words of Jesus (19:28|) about their sitting on twelve thrones taking them in a literal sense. The mother of James and John, probably Salome, possibly a sister of the Master's mother (John:19:25|), apparently prompted her two sons because of the family relationship and now speaks for them. {Asking a certain thing} (\aitousa ti\). "Asking something," "plotting perhaps when their Master was predicting" (Bruce). The "something" put forward as a small matter was simply the choice of the two chief thrones promised by Jesus (19:28|).

rwp@Matthew:21:22 @{Believing} (\pisteuontes\). This is the point of the parable of the mountain, "faith in the efficacy of prayer" (Plummer).

rwp@Matthew:21:34 @{His servants} (\tous doulous autou\). These slaves are distinguished from {the husbandmen} (\ge“rgoi\, workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder's slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God's prophets by the Jews pointedly illustrates this parable.

rwp@Matthew:21:45 @{Perceived} (\egn“san\). Ingressive second aorist active of \gin“sk“\. There was no mistaking the meaning of these parables. The dullest could see the point.

rwp@Matthew:22:2 @{A marriage feast} (\gamous\). The plural, as here (2,3,4,9|), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in strkjv@Judges:14:17|. The very phrase here, \gamous poiein\, occurs in the Doric of Thera about B.C. 200. The singular \gamos\ is common in the papyri for the wedding contract, but Field (_Notes_, p. 16) sees no difference between the singular here in strkjv@22:8| and the plural (see also strkjv@Genesis:29:22; strkjv@Esther:9:22|; Macc. strkjv@10:58).

rwp@Matthew:22:13 @{Was speechless} (\epsim“thˆ\). Was muzzled, dumb from confusion and embarrassment. It is used of the ox (1Timothy:5:18|). {The outer darkness} (\to skotos to ex“teron\). See strkjv@Matthew:8:12|. All the blacker from the standpoint of the brilliantly lighted banquet hall. {There shall be} (\ekei estai\). Out there in the outer darkness.

rwp@Matthew:23:3 @{For they say and do not} (\legousin kai ou poiousin\). "As teachers they have their place, but beware of following their example" (Bruce). Songs:Jesus said: "Do not ye after their works " (\mˆ poieite\). Do not practice their practices. They are only preachers. Jesus does not here disapprove any of their teachings as he does elsewhere. The point made here is that they are only teachers (or preachers) and do not practice what they teach as God sees it.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathˆnai tois anthr“pois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktˆria\). An adjective from \phulaktˆr, phulass“\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:23:6 @{The chief place at feasts} (\tˆn pr“toklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas pr“tokathedrias en tais sunag“gais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.

rwp@Matthew:24:12 @{Shall wax cold} (\psugˆsetai\). Second future passive indicative from \psuch“\. To breathe cool by blowing, to grow cold, "spiritual energy blighted or chilled by a malign or poisonous wind" (Vincent). {The love of many} (\hˆ agapˆ t“n poll“n\). Love of the brotherhood gives way to mutual hatred and suspicion.

rwp@Matthew:26:69 @{Thou also} (\kai su\). Peter had gone within (\es“\) the palace (26:58|), but was sitting {without} (\ex“\) the hall where the trial was going on in the open central court with the servants or officers (\hupˆret“n\, under rowers, literally, strkjv@26:58|) of the Sanhedrin. But he could possibly see through the open door above what was going on inside. It is not plain at what stage of the Jewish trial the denials of Peter took place nor the precise order in which they came as the Gospels give them variously. This maid (\paidiskˆ\, slave girl) stepped up to Peter as he was sitting in the court and pointedly said: "Thou also wast with Jesus the Galilean." Peter was warming himself by the fire and the light shone in his face. She probably had noticed Peter come in with John the Beloved Disciple who went on up into the hall of trial. Or she may have seen Peter with Jesus on the streets of Jerusalem.

rwp@Matthew:26:73 @{They that stood by} (\hoi hest“tes\). The talk about Peter continued. Luke (Luke:22:59|) states that the little while was about an hour. The bystanders came up to Peter and bluntly assert that he was "of a truth" (\alˆth“s\) one of the followers of Jesus for his speech betrayed him. Even the Revised Version retains "bewrayeth," quaint old English for "betrayeth." The Greek has it simply "makes thee evident" (\dˆlon se poiei\). His dialect (\lalia\) clearly revealed that he was a Galilean. The Galileans had difficulty with the gutterals and Peter's second denial had exposed him to the tormenting raillery of the loungers who continued to nag him.

rwp@Matthew:27:22 @{What then shall I do unto Jesus which is called Christ?} (\ti oun poiˆs“ Iˆsoun ton legomenon Christon;\). They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted "Hosannah" on the Sunday morning of the Triumphal Entry now shout {Let him be crucified} (\staur“thˆt“\). The tide has now turned against Jesus, the hero of Sunday, now the condemned criminal of Friday. Such is popular favour. But all the while Pilate is shirking his own fearful responsibility and trying to hide his own weakness and injustice behind popular clamour and prejudice.

rwp@Matthew:27:23 @{Why, what evil hath he done?} (\ti gar kakon epoiˆsen\;). This was a feeble protest by a flickering conscience. Pilate descended to that level of arguing with the mob now inflamed with passion for the blood of Jesus, a veritable lynching fiasco. But this exhibition of weakness made the mob fear refusal by Pilate to proceed. Songs:they "kept crying exceedingly" (\periss“s ekrazon\, imperfect tense of repeated action and vehemently) their demand for the crucifixion of Jesus. It was like a gladiatorial show with all thumbs turned down.

rwp@Matthew:27:43 @{Let him deliver him now} (\rhusasth“ nun\). They add the word "now" to strkjv@Psalms:21; strkjv@22:8|. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb \thel“\ here may mean {love} as in the Septuagint (Psalms:18:20; strkjv@41:12|) or "cares for" (Moffatt), "gin he cares ocht for him" (_Braid Scots_).

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

rwp@Matthew:28:7 @{He goeth before you into Galilee} (\proagei humas eis tˆn Galilaian\). Jesus did appear to the disciples in Galilee on two notable occasions (by the beloved lake, strkjv@John:21|, and on the mountain, strkjv@Matthew:28:16-20|). Probably before the women were permitted to tell this story in full to the disciples who scouted as idle talk (John:24:11|) their first accounts, Jesus appeared to various disciples in Jerusalem on this first great Sunday. Jesus did not say that he would not see any of them in Jerusalem. He merely made a definite appointment in Galilee which he kept.

rwp@Matthew:28:14 @{We will persuade him, and rid you of care} (\hˆmeis peisomen kai humas amerimnous poiˆsomen\). They would try money also on Pilate and assume all responsibility. Hence the soldiers have no anxiety (\amerimnous\, alpha privative and \merimna“\, to be anxious). They lived up to their bargain and this lie lives on through the ages. Justin (_Dial_. 108) accuses the Jews of spreading the charge. Bengel: _Quam laboriosum bellum mendacii contra veritatem_. {It was spread about} (\diephˆmisthˆ\) diligently by the Jews to excuse their disbelief in the Messiahship of Jesus.

rwp@Matthew:28:19 @{All the nations} (\panta ta ethnˆ\). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this _Magna Charta_ of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (\mathˆteusate\) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (\eis\, not _into_) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See strkjv@Matthew:11:27|, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my _The Christ of the Logia_ in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (\onoma\) here is a common one in the Septuagint and the papyri for power or authority. For the use of \eis\ with \onoma\ in the sense here employed, not meaning _into_, see strkjv@Matthew:10:41f.| (cf. also strkjv@12:41|).

rwp@Philemon:1:4 @{Always} (\pantote\). Goes with \eucharist“\ though so far away in the Greek sentence. {Making mention of thee} (\mneian sou poioumenos\). See strkjv@1Thessalonians:1:2| for this phrase. {In} (\epi\). Upon the occasion of.

rwp@Philemon:1:6 @{That} (\hop“s\). Rather than the more common final particle \hina\. Connected with \mneian poioumenos\. {The fellowship of thy faith} (\hˆ koin“nia tˆs piste“s sou\). Partnership like strkjv@Phillipians:1:5| in (objective genitive, \piste“s\). {Effectual} (\energˆs\). Common adjective, like \energos\ (at work), in N.T. only here, strkjv@1Corinthians:16:9; strkjv@Hebrews:4:12|. Papyri use \energos\ of a mill in working order, of ploughed land, etc. {In you} (\en humin\). Some MSS. have \en hˆmin\ (in us), itacism and common.

rwp@Philemon:1:14 @{Without thy mind} (\ch“ris tˆs sˆs gn“mˆs\). Judgment, purpose (1Corinthians:1:10; strkjv@7:25|). Ablative case with \ch“ris\ (apart from). {I would do nothing} (\ouden ˆthelˆsa poiˆsai\). First aorist active indicative of \thel“\, I decided, I wished, decision reached (cf. \eboulomˆn\ in verse 13|. {Thy goodness} (\to agathon sou\). Neuter articular adjective (thy good deed). {As of necessity} (\h“s kata anagkˆn\). "As if according to compulsion." See strkjv@2Corinthians:9:7|. {But of free will} (\alla kata hekousion\). According to what is voluntary (Numbers:15:3|). Perhaps \tropon\ (way, manner) is to be understood with the adjective \hekousios\ (old word, here alone in N.T.), from \hek“n\ (1Corinthians:9:17; strkjv@Romans:8:20|).

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:1:6 @{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:1:10 @{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:1:14 @{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:1:26 @{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: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: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:3:12 @{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:3:15 @{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: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:4:14 @{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@Revelation:1:6 @{And he made} (\kai epoiˆsen\). Change from the participle construction, which would be \kai poiˆsanti\ (first aorist active of \poie“\) like \lusanti\ just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in strkjv@1:18; strkjv@2:2,9,20; strkjv@3:9; strkjv@7:14; strkjv@14:2f.; strkjv@15:3|. {Kingdom} (\basileian\). Songs:correctly Aleph A C, not \basileis\ (P cursives). Perhaps a reminiscence of strkjv@Exodus:19:6|, a kingdom of priests. In strkjv@5:10| we have again "a kingdom and priests." The idea here is that Christians are the true spiritual Israel in God's promise to Abraham as explained by Paul in strkjv@Galatians:3; strkjv@Romans:9|. {To be priests} (\hiereis\). In apposition with \basileian\, but with \kai\ (and) in strkjv@5:10|. Each member of this true kingdom is a priest unto God, with direct access to him at all times. {Unto his God and Father} (\t“i the“i kai patri autou\). Dative case and \autou\ (Christ) applies to both \the“i\ and \patri\. Jesus spoke of the Father as his God (Matthew:27:46; strkjv@John:20:17|) and Paul uses like language (Ephesians:1:17|), as does Peter (1Peter:1:3|). {To him} (\aut“i\). Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book" (Moffatt). Like doxologies to Christ appear in strkjv@5:13; strkjv@7:10; strkjv@1Peter:4:11; strkjv@2Peter:3:18; strkjv@2Timothy:4:18; He strkjv@13:21|. These same words (\hˆ doxa kai to kratos\) in strkjv@1Peter:4:11|, only \hˆ doxa\ in strkjv@2Peter:3:18; strkjv@2Timothy:4:18|, but with several others in strkjv@Revelation:5:13; strkjv@7:10|.

rwp@Revelation:2:14 @{There} (\ekei\). That is \par' humin\ (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood. {Some that hold} (\kratountas\). "Men holding" (present active participle of \krate“\). {The teaching of Balaam} (\tˆn didachˆn Balaam\). Indeclinable substantive Balaam (Numbers:25:1-9; strkjv@31:15f.|). The point of likeness of these heretics with Balaam is here explained. {Taught Balak} (\edidasken t“i Balak\). Imperfect indicative of \didask“\, Balaam's habit, "as the prototype of all corrupt teachers" (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans:6:15|). The use of the dative with \didask“\ is a colloquialism rather than a Hebraism. Two accusatives often occur with \didask“\. {To cast a stumbling-block} (\balein skandalon\). Second aorist active infinitive (accusative case after \edidasken\) of \ball“\, regular use with \skandalon\ (trap) like \tithˆmi skandalon\ in strkjv@Romans:14:13|. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still). {To eat things sacrificed to idols} (\phagein eid“lothuta\). Second aorist active infinitive of \esthi“\ and the verbal adjective (from \eid“lon\ and \thu“\), quoted here from strkjv@Numbers:25:1f.|, but in inverse order, repeated in other order in verse 20|. See strkjv@Acts:15:29; strkjv@21:25; strkjv@1Corinthians:8:1ff.| for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways.

rwp@Revelation:3:16 @{Lukewarm} (\chliaros\). Tepid. Old adjective from \chli“\, to liquefy, to melt, here alone in N.T. {I will} (\mell“\). "I am about to," on the point of. {Spew thee} (\se emesai\). First aorist active infinitive of \eme“\, old verb to vomit, to reject with extreme disgust, here alone in N.T.

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

rwp@Revelation:7:14 @{I say} (\eirˆka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilˆphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek tˆs thlipse“s tˆs megalˆs\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun“\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunˆsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoiˆsen\ in strkjv@1:6| and \kai planƒi\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain“\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en t“i haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:9:7 @{The shapes} (\ta homoi“mata\). Old word from \homoio“\, to make like (from \homoios\, like), likeness, in N.T. only here, strkjv@Romans:5:14; strkjv@Phillipians:2:7|, "the likenesses were like" (\homoia\). \Homoi“ma\ is "midway between \morphˆ\ and \schˆma\" (Lightfoot). {Unto horses} (\hippois\). Associative-instrumental case, as is the rule with \homoios\ (1:15; strkjv@2:18; strkjv@4:6ff.; strkjv@9:10,19; strkjv@11:1; strkjv@13:2,11|), but with the accusative in strkjv@1:13; strkjv@14:14|. Songs:also \homoioi chrus“i\ (like gold) in this same verse. {Prepared for war} (\hˆtoimasmenois eis polemon\). Perfect passive participle of \hetoimaz“\. This imagery of war-horses is like that in strkjv@Joel:2:4f|. "The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German _Heupferd_ (hay horse), and in Italian _cavalett_ a little horse" (Vincent). {As it were crowns} (\hos stephanoi\). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (4:4; strkjv@6:2; strkjv@12:1; strkjv@14:14|). These locusts of the abyss have another peculiar feature. {As men's faces} (\h“s pros“pa anthr“p“n\). Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man" (Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

rwp@Revelation:11:4 @{The two olive trees} (\hai duo elaiai\). The article seems to point to what is known. For this original use of \elaia\ see strkjv@Romans:11:17,24|. In strkjv@Zechariah:4:2,3,14| the lampstand or candlestick (\luchnia\) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical. {Standing} (\hest“tes\). Masculine perfect active participle agreeing with \houtoi\ instead of \hest“sai\ (read by P and cursives) agreeing with \elaiai kai luchniai\, even though \hai\ (feminine plural article) be accepted before \en“pion tou kuriou\ (before the Lord).

rwp@Revelation:11:14 @{Is past} (\apˆlthen\). Second aorist active indicative of \aperchomai\. See strkjv@9:12| for this use and strkjv@21:1,4|. The second woe (\hˆ ouai hˆ deutera\) is the sixth trumpet (9:12|) with the two episodes attached (10:1-11:13|). {The third woe} (\hˆ ouai hˆ tritˆ\, feminine as in strkjv@9:12|) is the seventh trumpet, which now "cometh quickly" (\erchetai tachu\), for which phrase see strkjv@2:16; strkjv@3:11; strkjv@22:7,12,20|. Usually pointing to the Parousia.

rwp@Revelation:22:15 @{Without} (\ex“\). Outside the holy city, with which compare strkjv@21:8,27|. Dustierdieck supplies an imperative: "Out, ye dogs." {The dogs} (\hoi kunes\). Not literal dogs, but the morally impure (Deuteronomy:23:18; strkjv@2Kings:8:13; strkjv@Psalms:22:17,21; strkjv@Matthew:7:6; strkjv@Mark:7:27; strkjv@Phillipians:3:3|). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt. {The sorcerers} (\hoi pharmakoi\). As in strkjv@21:8|, where are listed "the fornicators and the murderers and the idolaters," all "outside" the holy city here as there "in the lake that burns with fire and brimstone, the second death." Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of "the outer darkness" (\eis to skotos to ex“teron\, strkjv@Matthew:8:12; strkjv@22:13; strkjv@25:30|), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark:9:48|). {Every one that loveth and maketh a lie} (\pƒs phil“n kai poi“n pseudos\). An interpretation of \pƒsin tois pseudesin\ (all liars) of strkjv@21:8| and of \poi“n pseudos\ (doing a lie) of strkjv@21:27|. Satan is the father of lying (John:8:44|) and Satan's home is a congenial place for those who love and practise lying (2Thessalonians:2:12|). See strkjv@1John:1:6| for not doing the truth and see also strkjv@Romans:1:25; strkjv@Ephesians:4:25|.

rwp@Info_Romans @ THE EPISTLE TO THE ROMANS SPRING OF A.D. 57 BY WAY OF INTRODUCTION INTEGRITY OF THE EPISTLE The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Romans:16:2|) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul's long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Romans:16:3-5|) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan's theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Corinthians:1:20|, for instance). That theory raises more problems than it solves as, for example, Paul's remarks about going to Rome (Romans:1:9-16|) which apply to Rome. Lightfoot suggests the possibility that Paul added strkjv@Romans:16:25-27| some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves strkjv@Romans:15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

rwp@Romans:1:14 @On {debtor} (\opheiletˆs\) see strkjv@Galatians:5:3|. {Both to Greeks and to Barbarians} (\Hellˆsin te kai barbarois\). The whole human race from the Greek point of view, Jews coming under \barbarois\. On this word see strkjv@Acts:18:2,4; strkjv@1Corinthians:4:11; strkjv@Colossians:3:11| (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture.

rwp@Romans:1:17 @{For therein} (\gar en aut“i\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosunˆ theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek piste“s eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \s“tˆrian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosunˆ theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosunˆ\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosunˆ\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dikˆ\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio“\, to declare or make \dikaios\ (Romans:3:24,26|), \dikai“ma\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikai“sis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosunˆ\ and \dikaio“\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.

rwp@Romans:1:28 @{And even as they refused} (\kai kath“s ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz“\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epign“sei\). Full knowledge (\epi\ additional, \gn“sis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta mˆ kathˆkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).

rwp@Romans:2:1 @{Wherefore} (\dio\). See strkjv@1:24,26| for this relative conjunction, "because of which thing." {Without excuse} (\anapologˆtos\). See on ¯1:21|. {Whosoever thou art that judgest} (\pas ho krin“n\). Literally, "every one that judgest," vocative case in apposition with \anthr“pe\. Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20|) with a general statement applicable to all as he did (1:18|) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. \Krin“\ does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). {Another} (\ton heteron\). Literally, "the other man." The notion of two in the word, one criticizing the other. {Thou condemnest thyself} (\seauton katakrineis\). Note \kata\ here with \krin“\, to make plain the adverse judgment. {For} (\gar\). Explanatory reason for the preceding statement. The critic {practises} (\prasseis\, not single acts \poie“\, but the habit \prass“\) the same things that he condemns.

rwp@Romans:2:3 @{And doest the same} (\kai poi“n auta\). "And doest them occasionally." {That thou shalt escape} (\su ekpheuxˆi\). Emphasis on \su\, "thou conceited Jew expecting to escape God's \krima\ because thou art a Jew." Cf. strkjv@Matthew:3:8f|. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb \ekpheug“\ (cf. strkjv@1Thessalonians:5:3|). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

rwp@Romans:2:13 @{Not the hearers--but the doers} (\ou gar hoi akroatai--all' hoi poiˆtai\). The law was read in the synagogue, but there was no actual virtue in listening. The virtue is in doing. See a like contrast by James between "hearers" and "doers" of the gospel (James:1:22-25|). {Before God} (\para t“i the“i\). By God's side, as God looks at it. {Shall be justified} (\dikai“thˆsontai\). Future passive indicative of \dikaio“\, to declare righteous, to set right. "Shall be declared righteous." Like strkjv@James:1:22-25|.

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais aut“n\). Verbal adjective of \graph“\, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. {Their conscience bearing witness therewith} (\sunmarturousˆs aut“n tˆs suneidˆse“s\). On conscience (\suneidˆsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturousˆs\ as in strkjv@9:1|. The word \suneidˆsis\ means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allˆl“n t“n logism“n katˆgorount“n ˆ kai apologoumen“n\). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians:2:21|). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

rwp@Romans:2:19 @{A guide of the blind} (\hodˆgon tuphl“n\). Accusative \hodˆgon\ in predicate with \einai\ to agree with \seauton\, accusative of general reference with infinitive \einai\ in indirect discourse after \pepoithas\. Late word (Polybius, Plutarch) from \hodos\, way, and \hˆgeomai\, to lead, one who leads the way. \Tuphl“n\ is objective genitive plural. The Jews were meant by God to be guides for the Gentiles, for salvation is of the Jews (John:4:22|). {A light} (\ph“s\). "A light for those in darkness" (\t“n en skotei\, objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.

rwp@Romans:2:20 @{A corrector of the foolish} (\paideutˆn aphron“n\). Old word (from \paideu“\) for instructor, in Plato, and probably so here, though corrector or chastiser in strkjv@Hebrews:12:9| (the only N.T. instances). See strkjv@Luke:23:16|. Late inscriptions give it as instructor (Preisigke). \Aphron“n\ is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs." {Of babes} (\nˆpi“n\). Novitiates or proselytes to Judaism just as in strkjv@Galatians:4:1|. Paul used it of those not of legal age. {The form} (\tˆn morph“sin\). Rare word only in Theophrastus and Paul (here and strkjv@2Timothy:3:5|). Pallis regards it as a Stoical term for education. Lightfoot considers the \morph“sis\ as "the rough-sketch, the pencilling of the \morphˆ\," the outline or framework, and in strkjv@2Timothy:3:5| "the outline without the substance." This is Paul's picture of the Jew as he sees himself drawn with consummate skill and subtle irony.

rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\pr“ton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthˆsan\). First aorist passive indicative of \pisteu“\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthˆsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.

rwp@Romans:3:8 @{And why not} (\kai mˆ\). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply \genˆtai\ after \mˆ\ and repeat \ti\ (\kai ti mˆ genˆtai\, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take \mˆ\ with \poiˆs“men\ and make a long parenthesis of all in between. Even so it is confusing because \hoti\ also (recitative \hoti\) comes just before \poiˆs“men\. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive \hˆmƒs legein\ after \phasin\ and then the direct quotation with recitative \hoti\ after \legein\, a direct quotation dependent on the infinitive in indirect quotation. {Let us do evil that good may come} (\poiˆs“men ta kaka hina elthˆi ta agatha\). The volitive aorist subjunctive (\poiˆs“men\) and the clause of purpose (\hina\ and the aorist subjunctive \elthˆi\). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

rwp@Romans:3:9 @{What then?} (\ti oun?\). Paul's frequent query, to be taken with verses 1,2|. {Are we in worse case than they?} (\proechometha?\). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. Songs:the point remains unsettled. The papyri throw no light on it. {No, in no wise} (\ou pant“s\). "Not at all." See strkjv@1Corinthians:5:10|. {We before laid to the charge} (\proˆitiasametha\). First aorist middle indicative of \proaitiaomai\, to make a prior accusation, a word not yet found anywhere else. Paul refers to strkjv@1:18-32| for the Greeks and strkjv@2:1-29| for the Jews. The infinitive \einai\ with the accusative \pantas\ is in indirect discourse. {Under sin} (\hupo hamartian\). See strkjv@Galatians:3:22; strkjv@Romans:7:14|.

rwp@Romans:3:10 @{As it is written} (\kath“s gegraptai hoti\). Usual formula of quotation as in verse 4| with recitative \hoti\ added as in verse 8|. Paul here uses a catena or chain of quotations to prove his point in verse 9| that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had _Testimonia_ (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12| come from strkjv@Psalms:14:1-3|; first half of 13| as far as \edoliousan\ from strkjv@Psalms:4:9|, the second half from strkjv@Psalms:140:3|; verse 14| from strkjv@Psalms:10:7|; 15-17| from an abridgment of strkjv@Isaiah:59:7f.|; verse 18| from strkjv@Psalms:35:1|. Paul has given compounded quotations elsewhere (2Corinthians:6:16; strkjv@Romans:9:25f.,27f; strkjv@11:26f.,34f.; strkjv@12:19f.|). Curiously enough this compounded quotation was imported bodily into the text (LXX) of strkjv@Psalms:14| after verse 4 in Aleph B, etc. {There is none righteous, no, not one} (\ouk estin dikaios oude heis\). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos ane“igmenos\). Perfect passive participle of \anoig“\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio“\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspid“n\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheilˆ\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

rwp@Romans:3:19 @{That every mouth may be stopped} (\hina pƒn stoma phragˆi\). Purpose clause with \hina\ and second aorist passive subjunctive of \phrass“\, old verb to fence in, to block up. See strkjv@2Corinthians:11:10|. Stopping mouths is a difficult business. See strkjv@Titus:1:11| where Paul uses \epistomizein\ (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (\tois en t“i nom“i\), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in strkjv@1:18-32|. {May be brought under the judgement of God} (\hupodikos genˆtai t“i the“i\). "That all the world (Jew as well as Gentile) may become (\genˆtai\) answerable (\hupodikos\, old forensic word, here only in N.T.) to God (dative case \t“i the“i\)." Every one is "liable to God," in God's court.

rwp@Romans:3:20 @{Because} (\dioti\, again, \dia, hoti\). {By the works of the law} (\ex erg“n nomou\). "Out of works of law." Mosaic law and any law as the source of being set right with God. Paul quotes strkjv@Psalms:43:2| as he did in strkjv@Galatians:2:16| to prove his point. {The knowledge of sin} (\epign“sis hamartias\). The effect of law universally is rebellion to it (1Corinthians:15:56|). Paul has shown this carefully in strkjv@Galatians:3:19-22|. Cf. strkjv@Hebrews:10:3|. He has now proven the guilt of both Gentile and Jew.

rwp@Romans:3:26 @{For the shewing} (\pros tˆn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en t“i nun kair“i\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosunˆ theou\ and the \dikaiosunˆ ek piste“s\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.

rwp@Romans:3:31 @{Nay, we establish the law} (\alla nomon histanomen\). Present indicative active of late verb \histan“\ from \histˆmi\. This Paul hinted at in verse 21|. How he will show in chapter 4 how Abraham himself is an example of faith and in his life illustrates the very point just made. Besides, apart from Christ and the help of the Holy Spirit no one can keep God's law. The Mosaic law is only workable by faith in Christ.

rwp@Romans:4:10 @{When he was in circumcision} (\en peritomˆi onti\). Dative masculine singular of the present active participle of \eimi\; "to him being in a state of circumcision or in a state of uncircumcision?" A pertinent point that the average Jew had not noticed.

rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\h“sper di' henos anthr“pou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\hˆ hamartia eis ton kosmon eisˆlthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai hout“s eis pantas anthr“pous diˆlthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21| eternal death is Paul's idea and that lurks constantly behind physical death with Paul. {For that all sinned} (\eph' h“i pantes hˆmarton\). Constative (summary) aorist active indicative of \hamartan“\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' h“i\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).

rwp@Romans:6:4 @{We were buried therefore with him by means of baptism unto death} (\sunetaphˆmen oun aut“i dia tou baptismatos eis ton thanaton\). Second aorist passive indicative of \sunthapt“\, old verb to bury together with, in N.T. only here and strkjv@Colossians:2:12|. With associative instrumental case (\aut“i\) and "by means of baptism unto death" as in verse 3|. {In newness of life} (\en kainotˆti z“ˆs\). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1|), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

rwp@Romans:7:15 @{I know not} (\ou gin“sk“\). "I do not recognize" in its true nature. My spiritual perceptions are dulled, blinded by sin (2Corinthians:4:4|). The dual life pictured here by Paul finds an echo in us all, the struggle after the highest in us ("what I really wish," \ho thel“\, to practise it steadily, \prass“\) and the slipping into doing (\poi“\) "what I really hate" (\ho mis“\) and yet sometimes do. There is a deal of controversy as to whether Paul is describing his struggle with sin before conversion or after it. The words "sold under sin" in verse 14| seem to turn the scale for the pre-conversion period. "It is the unregenerate man's experience, surviving at least in memory into regenerate days, and read with regenerate eyes" (Denney).

rwp@Romans:8:1 @{Therefore now} (\ara nun\). Two particles. Points back to the triumphant note in strkjv@7:25| after the preceding despair. {No condemnation} (\ouden katakrima\). As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus (\tois en Christ“i Iˆsou\). This is Paul's Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.

rwp@Romans:8:11 @{Shall quicken} (\z“opoiˆsei\). Future active indicative of \z“opoie“\, late verb from \z“opoios\, making alive. See on ¯1Corinthians:15:22|. {Through his Spirit} (\dia tou pneumatos\). B D L have \dia to pneuma\ (because of the Spirit). Both ideas are true, though the genitive is slightly more probably correct.

rwp@Romans:8:13 @{Ye must die} (\mellete apothnˆskein\). Present indicative of \mell“\, to be about to do and present active infinitive of \apothnˆsk“\, to die. "Ye are on the point of dying." Eternal death. {By the spirit} (\pneumati\). Holy Spirit, instrumental case. {Ye shall live} (\zˆsesthe\). Future active indicative of \za“\. Eternal life.

rwp@Romans:8:29 @{Foreknew} (\proegn“\). Second aorist active indicative of \progin“sk“\, old verb as in strkjv@Acts:26:5|. See strkjv@Psalms:1:6| (LXX) and strkjv@Matthew:7:23|. This fore-knowledge and choice is placed in eternity in strkjv@Ephesians:1:4|. {He foreordained} (\pro“risen\). First aorist active indicative of \prooriz“\, late verb to appoint beforehand as in strkjv@Acts:4:28; strkjv@1Corinthians:2:7|. Another compound with \pro-\ (for eternity). {Conformed to the image} (\summorphous tˆs eikonos\). Late adjective from \sun\ and \morphˆ\ and so an inward and not merely superficial conformity. \Eik“n\ is used of Christ as the very image of the Father (2Corinthians:4:4; strkjv@Colossians:1:15|). See strkjv@Phillipians:2:6f.| for \morphˆ\. Here we have both \morphˆ\ and \eik“n\ to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. {That he might be} (\eis to einai auton\). Common idiom for purpose. {First born among many brethren} (\pr“totokon en pollois adelphois\). Christ is "first born" of all creation (Colossians:1:15|), but here he is "first born from the dead" (Colossians:1:18|), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.

rwp@Romans:9:3 @{I could wish} (\ˆuchomˆn\). Idiomatic imperfect, "I was on the point of wishing." We can see that \euchomai\ (I do wish) would be wrong to say. \An ˆuchomˆn\ would mean that he does not wish (conclusion of second class condition). \An ˆuchomˆn\ would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, _Grammar_, p. 886). {Anathema} (\anathema\). See for this word as distinct from \anathˆma\ (offering) strkjv@1Corinthians:12:3; strkjv@Galatians:1:8f.| {I myself} (\autos eg“\). Nominative with the infinitive \einai\ and agreeing with subject of \ˆuchomˆn\. {According to the flesh} (\kata sarka\). As distinguished from Paul's Christian brethren.

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthr“pe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass“\, to mould, as with clay or wax, from which the aorist active participle used here (\t“i plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \Mˆ\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoiˆsas hout“s?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\hout“s\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:10:7 @{Into the abyss} (\eis tˆn abusson\). See strkjv@Luke:8:31| for this old Greek word (\a\ privative and \bussos\) bottomless like sea (Psalms:106:26|), our abyss. In strkjv@Revelation:9:1| it is the place of torment. Paul seems to refer to Hades or Sheol (Acts:2:27,31|), the other world to which Christ went after death. {To bring Christ up} (\Christon anagagein\). Second aorist active infinitive of \anag“\ and dependent on \katabˆsetai\ (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.

rwp@Romans:10:20 @{Is very bold} (\apotolmƒi\). Present active indicative of \apotolma“\, old word, to assume boldness (\apo\, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites strkjv@Isaiah:65:1| in support of his own courage against the prejudice of the Jews. See strkjv@9:30-33| for illustration of this point. {I was found} (\heurethˆn\). First aorist passive indicative of \heurisk“\.

rwp@Romans:11:11 @{Did they stumble that they might fall?} (\mˆ eptaisan hina pes“sin?\). Negative answer expected by \mˆ\ as in verse 1|. First aorist active indicative of \ptai“\, old verb, to stumble, only here in Paul (see strkjv@James:3:2|), suggested perhaps by \skandalon\ in verse 9|. If \hina\ is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between \ptai“\, to stumble, and \pipt“\, to fall, and take \pes“sin\ as effective aorist active subjunctive to fall completely and for good. \Hina\, as we know, can be either final, sub-final, or even result. See strkjv@1Thessalonians:5:4; strkjv@1Corinthians:7:29; strkjv@Galatians:5:17|. Paul rejects this query in verse 11| as vehemently as he did that in verse 1|. {By their fall} (\t“i aut“n parapt“mati\). Instrumental case. For the word, a falling aside or a false step from \parapipt“\, see strkjv@5:15-20|. {Is come}. No verb in the Greek, but \ginetai\ or \gegonen\ is understood. {For to provoke them to jealousy} (\eis to parazˆl“sai\). Purpose expressed by \eis\ and the articular infinitive, first aorist active, of \parazˆlo“\, for which verb see strkjv@1Corinthians:10:22|. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts:13:45ff.; strkjv@28:28|, etc.). {The riches of the world} (\ploutos kosmou\). See strkjv@10:12|. {Their loss} (\to hˆttˆma aut“n\). Songs:perhaps in strkjv@1Corinthians:6:7|, but in strkjv@Isaiah:31:8| defeat is the idea. Perhaps so here. {Fulness} (\plˆr“ma\). Perhaps "completion," though the word from \plˆro“\, to fill, has a variety of senses, that with which anything is filled (1Corinthians:10:26,28|), that which is filled (Ephesians:1:23|). {How much more?} (\pos“i mallon\). Argument _a fortiori_ as in verse 24|. Verse 25| illustrates the point.

rwp@Romans:11:25 @{This mystery} (\to mustˆrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue“\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustˆrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustˆrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina mˆ ˆte\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\p“r“sis\). Late word from \p“ro“\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plˆr“ma t“n ethn“n eiselthˆi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plˆr“ma t“n ethn“n\) see on verse ¯12|, the complement of the Gentiles.

rwp@Romans:12:7 @{Let us give ourselves}. There is no verb in the Greek. We must supply \d“men heautous\ or some such phrase. {Or he that teacheth} (\eite ho didask“n\). Here the construction changes and no longer do we have the accusative case like \diakonian\ (general word for Christian service of all kinds including ministers and deacons) as the object of \echontes\, but the nominative articular participle. A new verb must be supplied of which \ho didask“n\ is the subject as with the succeeding participles through verse 8|. Perhaps in each instance the verb is to be repeated from the participle like \didasket“\ here (let him teach) or a general term \poieit“\ (let him do it) can be used for all of them as seems necessary before "with liberality" in verse 8| (\en haplotˆti\, in simplicity, for which word, see strkjv@Matthew:6:22; strkjv@2Corinthians:8:2; strkjv@9:11,13|). {He that ruleth} (\ho proistamenos\). "The one standing in front" for which see strkjv@1Thessalonians:5:12|. {With diligence} (\en spoudˆi\). "In haste" as if in earnest (Mark:6:25; strkjv@2Corinthians:7:11f., strkjv@8:8,16|), from \speud“\, to hasten. Again verse 11|. {With cheerfulness} (\en hilarotˆti\). Late word, only here in N.T., from \hilaros\ (2Corinthians:9:7|) cheerful, hilarious.

rwp@Romans:13:4 @{A minister of God} (\theou diakonos\). General sense of \diakonos\. Of course even Nero was God's minister "to thee (\soi\ ethical dative) for good (\eis to agathon\, for the good)." That is the ideal, the goal. {Beareth} (\phorei\). Present active indicative of \phore“\, old frequentative form of \pher“\, to bear, to wear. {But if thou do} (\ean de poiˆis\). Condition of third class, \ean\ and present active subjunctive of \poie“\, "if thou continue to do." {Sword} (\machairan\). Symbol of authority as to-day policemen carry clubs or pistols. "The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, '_For me_. If I deserve it, _in_ me'" (Vincent). {An avenger} (\ekdikos\). Old adjective from \ek\ and \dikˆ\ (right), "outside of penalty," unjust, then in later Greek "exacting penalty from one," in N.T. only here and strkjv@1Thessalonians:4:6|.

rwp@Romans:13:9 @{For this} (\to gar\). For the article (\to\) pointing to a sentence see strkjv@8:26|, here to the quotation. The order of the commandments here is like that in strkjv@Luke:18:20; strkjv@James:2:11| and in B for strkjv@Deuteronomy:5|, but different from that of the Hebrew in strkjv@Exodus:20; strkjv@Deuteronomy:5|. The use of \ou\ with the volitive future in prohibitions in place of \mˆ\ and the imperative or subjunctive is a regular Greek idiom. {And if there be any other} (\kai ei tis hetera\). Paul does not attempt to give them all. {It is summed up} (\anakephalaioutai\). Present passive indicative of \anakephalaio“\, late literary word or "rhetorical term" (\ana, kephalaion\, head or chief as in strkjv@Hebrews:8:1|). Not in the papyri, but \kephalaion\, quite common for sum or summary. In N.T. only here and strkjv@Ephesians:1:10|. {Namely} (\en t“i\). See \to gar\ at the beginning of the verse, though omitted by B F. The quotation is from strkjv@Leviticus:19:18|. Quoted in strkjv@Matthew:5:43; strkjv@22:39; strkjv@Mark:12:31; strkjv@Luke:10:27; strkjv@Galatians:5:14; strkjv@James:2:8| it is called \basilikos nomos\ (royal law). {Thy neighbour} (\ton plˆsion sou\). \Plˆsion\ is an adverb and with the article it means "the one near thee." See on ¯Matthew:5:43|.

rwp@Romans:13:11 @{And this} (\kai touto\). Either nominative absolute or accusative of general reference, a common idiom for "and that too" (1Corinthians:6:6,8|, etc.). {Knowing} (\eidotes\). Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like \poiˆs“men\ (let us do it) or \poiˆsate\ (do ye do it) or treat it as an independent participle as in strkjv@12:10f|. {The season} (\ton kairon\). The critical period, not \chronos\ (time in general). {High time} (\h“ra\). Like our the "hour" has come, etc. MSS. vary between \hˆmas\ (us) and \humƒs\ (you), accusative of general reference with \egerthˆnai\ (first aorist passive infinitive of \egeir“\, to awake, to wake up), "to be waked up out of sleep" (\ex hupnou\). {Nearer to us} (\egguteron hˆm“n\). Probably so, though \hˆm“n\ can be taken equally well with \hˆ s“tˆria\ (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all.

rwp@Romans:14:15 @Because of meat (\dia br“ma\). "Because of food." {In love} (\kata agapˆn\). "According to love" as the regulating principle of life. See strkjv@1Corinthians:8| where Paul pleads for love in place of knowledge on this point. {Destroy not} (\mˆ apollue\). Present active imperative of \apollu“\, the very argument made in strkjv@1Corinthians:8:10f|. {With thy meat} (\t“i br“mati sou\). Instrumental case, "with thy food." It is too great a price to pay for personal liberty as to food.

rwp@Romans:14:18 @{Herein} (\en tout“i\). "On the principle implied by these virtues" (Sanday and Headlam). {Approved of men} (\dokimos tois anthr“pois\). "Acceptable to men." Stands the test for men. See strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18; strkjv@2Timothy:2:15|.

rwp@Romans:15:13 @{The God of hope} (\ho theos tˆs elpidos\). Taking up the idea in verse 12| as in verse 5| from 4|. {Fill you} (\plˆr“sai humas\). Optative (first aorist active of \plˆro“\) of wish for the future. Cf. \d“iˆ\ in verse 5|. {In believing} (\en t“i pisteuein\). "In the believing" (\en\ with locative of the articular infinitive, the idiom so common in Luke's Gospel). {That ye may abound} (\eis to perisseuein humas\). Purpose clause with \eis to\, as in verse 8|, with \perisseuein\ (present active infinitive of \perisseu“\, with accusative of general reference, \humas\). This verse gathers up the points in the preceding quotations.

rwp@Romans:15:20 @{Yea} (\hout“s de\). "And so," introducing a limitation to the preceding statement. {Making it my aim} (\philotimoumenon\). Present middle participle (accusative case agreeing with \me\) of \philotimeomai\, old verb, to be fond of honour (\philos, timˆ\). In N.T. only here and strkjv@1Thessalonians:4:11; strkjv@2Corinthians:5:9|. A noble word in itself, quite different in aim from the Latin word for {ambition} (\ambio\, to go on both sides to carry one's point). {Not where} (\ouch hopou\). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky. {That I might now build upon another man's foundation} (\hina mˆ ep' allotrion themelion oikodom“\). For \allotrios\ (not \allos\) see strkjv@14:4|. For \themelion\, see strkjv@Luke:6:48f.; strkjv@1Corinthians:3:11|. This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.

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

rwp@Romans:16:17 @{Mark} (\skopeite\). Keep an eye on so as to avoid. \Skopos\ is the goal, \skope“\ means keeping your eye on the goal. {Divisions} (\dichostasias\). Old word for "standings apart," cleavages. In N.T. only here and strkjv@Galatians:5:20|. {Those which are causing} (\tous--poiountas\). This articular participle clause has within it not only the objects of the participle but the relative clause \hˆn humeis emathete\ (which you learned), a thoroughly Greek idiom.

rwp@Titus:1:5 @{For this cause} (\toutou charin\). In N.T. only here and strkjv@Ephesians:3:1,14|. Paul may be supplementing oral instruction as in Timothy's case and may even be replying to a letter from Titus (Zahn). {Left I thee in Crete} (\apeleipon se en Krˆtˆi\). This is the imperfect active of \apoleip“\, though MSS. give the aorist active also (\apelipon\) and some read \kateleipon\ or \katelipon\. Both are common verbs, though Paul uses \kataleip“\ only in strkjv@1Thessalonians:3:1| except two quotations (Romans:11:4; strkjv@Ephesians:5:31|) and \apoleip“\ only here and strkjv@2Timothy:4:13,20|. Perhaps \apoleip“\ suggests a more temporary stay than \kataleip“\. Paul had apparently stopped in Crete on his return from Spain about A.D. 65. {That thou shouldest set in order} (\hina epidiorth“sˆi\). Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with \hina\) of \epidiortho“\, to set straight (\ortho“\) thoroughly (\dia\) in addition (\epi\), a clean job of it. {The things that were wanting} (\ta leiponta\). "The things that remain." See strkjv@3:13; strkjv@Luke:18:22|. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it "of present defects" in Cretan character. {And appoint} (\kai katastˆsˆis\). Final clause still and first aorist active subjunctive of \kathistˆmi\, the word used in strkjv@Acts:6:13| about the deacons. The word does not preclude the choice by the churches (in every city, \kata polin\, distributive use of \kata\). This is a chief point in the \epidorth“sis\ (White). {Elders} (\presbuterous\). See strkjv@1Timothy:3:2; strkjv@4:17|. {As I gave thee charge} (\h“s eg“ soi dietaxamˆn\). First aorist (constative) middle imperative of \diatass“\, clear reference to previous personal details given to Titus on previous occasions.

rwp@Titus:2:14 @{Who gave himself for us} (\hos ed“ken heauton huper hˆm“n\). Paul's great doctrine (Galatians:1:4; strkjv@2:20; strkjv@1Timothy:2:6|). {That he might redeem us} (\hina lutr“sˆtai\). Final clause, \hina\ and the aorist middle subjunctive of \lutro“\, old verb from \lutron\ (ransom), in N.T. only here, strkjv@Luke:24:21; strkjv@1Peter:1:18|. {Purify to himself} (\katharisˆi heaut“i\). Final clause with first aorist active subjunctive of \kathariz“\, for which verb see strkjv@Ephesians:5:26|. {Lawlessness} (\anomias\). See strkjv@2Thessalonians:2:3|. {A people for his own possession} (\laon periousion\). A late word (from \perieimi\, to be over and above, in papyri as well as \periousia\), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See strkjv@1Peter:2:9| (\laos eis peripoiˆsin\). {Zealous of good works} (\zˆl“tˆn kal“n erg“n\). "A zealot for good works." Substantive for which see strkjv@1Corinthians:14:12; strkjv@Galatians:1:14|. Objective genitive \erg“n\.

rwp@Titus:3:3 @{Aforetime} (\pote\). "Once" in our unconverted state as in strkjv@Ephesians:2:3|. {Foolish} (\anoˆtoi\). See strkjv@Romans:1:14,21|. {Disobedient} (\apeitheis\). See strkjv@Romans:1:30|. {Deceived} (\plan“menoi\). Present passive participle of \plana“\ though the middle is possible. {Divers lusts} (\hˆdonais poikilais\). "Pleasures" (\hˆdonais\ from \hˆdomai\, old word, in N.T. only here, strkjv@Luke:8:14; strkjv@James:4:1,3; strkjv@2Peter:2:13|). \Poikilais\ (old word) is many-coloured as in strkjv@Mark:1:34; strkjv@James:1:2; strkjv@2Timothy:3:6|, etc. {Living} (\diagontes\). See strkjv@1Timothy:3:6| (supply \bion\). {In malice} (\en kakiƒi\). See strkjv@Romans:1:29|. {Envy} (\phthon“i\). See strkjv@Romans:1:29|. {Hateful} (\stugˆtoi\). Late passive verbal from \stuge“\, to hate. In Philo, only here in N.T. {Hating one another} (\misountes allˆlous\). Active sense and natural result of being "hateful."

rwp@Titus:3:14 @{Our people} (\hoi hˆmeteroi\). "Our folks." The Cretan converts, not just Paul's friends. {Let learn} (\manthanet“san\). Present active imperative, keep on learning how. {To maintain} (\pro‹stasthai\). See verse 8|. {For necessary uses} (\eis anagkaias chreias\). "For necessary wants." No idlers wanted. See strkjv@1Thessalonians:4:12; strkjv@2Thessalonians:3:10f|. {Unfruitful} (\akarpoi\). See strkjv@1Corinthians:14:14; strkjv@Ephesians:5:11|.

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