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rwp@1Corinthians:1:6 @{Even as} (\kath“s\). In proportion as (1Thessalonians:1:5|) and so inasmuch as (Phillipians:1:7; strkjv@Ephesians:1:4|). {The testimony of Christ} (\to marturion tou Christou\). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching. {Was confirmed in you} (\ebebai“thˆ en humin\). First aorist passive of \bebaio“\, old verb from \bebaios\ and that from \bain“\, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. strkjv@1Corinthians:12|) were for that very purpose.

rwp@1Corinthians:2:6 @{Among the perfect} (\en tois teleiois\). Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (3:1|) and adults or grown men (common use of \teleios\ for relative perfection, for adults, as is in strkjv@1Corinthians:14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13; strkjv@Hebrews:5:14|). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. {Of this world} (\tou ai“nos toutou\). This age, more exactly, as in strkjv@1:20|. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott). {Which are coming to naught} (\t“n katargoumen“n\). See on ¯1:28|. Present passive participle genitive plural of \katarge“\. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.

rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin“\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\h“s mˆ lab“n\). This neat participial clause (second aorist active of \lamban“\) with \h“s\ (assumption) and negative \mˆ\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

rwp@1Corinthians:7:8 @{To the unmarried and to the widows} (\tois agamois kai tais chˆrais\). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25|) and in verse 32| \ho agamos\ is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by \h“s kag“\ (even as I). After discussing marital relations in verses 2-7| he returns to the original question in verse 1| and repeats his own personal preference as in verse 7|. He does not say that it is _better_ to be unmarried, but only that it is _good_ (\kalon\ as in verse 1|) for them to remain unmarried. \Agamos\ is an old word and in N.T. occurs only in this passage. In verses 11, 34| it is used of women where the old Greeks would have used \anandros\, without a husband.

rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagˆn Kuriou ouk ech“\). A late word from \epitass“\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gn“mˆn de did“mi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\h“s ˆleˆmenos hupo kuriou pistos einai\). Perfect passive participle of \elee“\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.

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:8:1 @{Now concerning things sacrificed to idols} (\peri de t“n eid“lothut“n\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eid“lon\, idol, \thutos\, verbal adjective from \thu“\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eid“lothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gn“sin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gn“sis\), but this problem cannot be solved by knowledge.

rwp@1Corinthians:12:5 @{Of ministrations} (\diakoni“n\). This old word is from \diakonos\ and has a general meaning of service as here (Romans:11:13|) and a special ministration like that of Martha (Luke:10:40|) and the collection (1Corinthians:16:15; strkjv@2Corinthians:8:4|).

rwp@1Corinthians:12:10 @{Workings of miracles} (\energˆmata duname“n\). Workings of powers. Cf. \energ“n dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\sˆmeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophˆteia\). Late word from \prophˆtˆs\ and \prophˆmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumat“n\). \Diakrisis\ is old word from \diakrin“\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\genˆ gl“ss“n\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \genˆ\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermˆneia gl“ss“n\). Old word, here only and strkjv@14:26| in N.T., from \hermˆneu“\ from \Hermˆs\ (the god of speech). Cf. on \diermˆneu“\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

rwp@1Corinthians:13:8 @{Love never faileth} (\Hˆ agapˆ oudepote piptei\). New turn for the perpetuity of love. \Piptei\ correct text, not \ekpiptei\, as in strkjv@Luke:16:17|. Love survives everything. {They shall be done away} (\katargˆthˆsontai\). First future passive of \katarge“\. Rare in old Greek, to make idle (\argos\), inoperative. All these special spiritual gifts will pass. It is amazing how little of human work lasts. {They shall cease} (\pausontai\). Future middle indicative of \pau“\, to make cease. They shall make themselves cease or automatically cease of themselves.

rwp@1Corinthians:14:16 @{Else if thou bless with the spirit} (\epei ean eulogˆis en pneumati\). Third class condition. He means that, if one is praying and praising God (10:16|) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Nehemiah:5:13; strkjv@8:6; strkjv@1Chronicles:16:36; strkjv@Psalms:106:48|). {He that filleth the place of the unlearned} (\ho anaplˆr“n ton topon tou idi“tou\). Not a special part of the room, but the position of the \idi“tou\ (from \idios\, one's own), common from Herodotus for private person (Acts:4:13|), unskilled (2Corinthians:11:6|), uninitiated (unlearned) in the gift of tongues as here and verses 23f|. {At thy giving of thanks} (\epi tˆi sˆi eucharistiƒi\). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17|.

rwp@1Corinthians:14:26 @{When ye come together} (\hotan sunerchˆsthe\). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case (\ean sunelthˆi\, second aorist subjunctive) in verse 23|.

rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti “phthˆ Kˆphƒi\). First aorist passive indicative of the defective verb \hora“\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephaner“thˆ\ (John:21:14|) from \phanero“\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\pr“tos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pant“n\). {To the twelve} (\tois d“deka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).

rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hˆmeis kinduneuomen pasan h“ran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan h“ran\) naturally means all through every hour (extension).

rwp@1Corinthians:15:50 @{Cannot inherit} (\klˆronomˆsai ou dunantai\). Hence there must be a change by death from the natural body to the spiritual body. In the case of Christ this change was wrought in less than three days and even then the body of Jesus was in a transition state before the Ascension. He ate and could be handled and yet he passed through closed doors. Paul does not base his argument on the special circumstances connected with the risen body of Jesus.

rwp@Info_1Peter @ THE PURPOSE Evidently Peter's object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials (1Peter:1:7f.|). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul's long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel.

rwp@1Peter:2:2 @{As newborn babes} (\h“s artigennˆta brephˆ\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \nˆpioi\. \Artigennˆta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna“\, with evident allusion to \anagegennˆmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothˆsate\). First aorist (constative) active imperative of \epipothe“\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rˆma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \t“n logik“n probat“n tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en aut“i auxˆthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan“\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\br“ma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\s“tˆrian\) here is final salvation.

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:2:13 @{Be subject to} (\hupotagˆte\). Second aorist passive imperative second person plural of \hupotass“\, to subject to, as in strkjv@3:22|. {Every ordinance of man} (\pasˆi anthr“pinˆi ktisei\). Dative case of old and common word \ktisis\ (from \ktiz“\, to create, to found), act of creation (Romans:1:20|), a creature or creation (Romans:1:25|), all creation (Colossians:1:15|), an institution as here (in Pindar so). For \anthr“pinos\ (human) see strkjv@James:3:7|. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans:13:1-8|) unless it steps in between God and man (Acts:4:20|). {For the Lord's sake} (\dia ton kurion\). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew:22:21|). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg). {As supreme} (\h“s huperechonti\). Dative singular of present active participle of \huperech“\, old verb (intransitive), to stand out above (to have it over), as in strkjv@Romans:13:1|. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\anˆnegken tas hamartias hˆm“n\). Second aorist active indicative of \anapher“\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\s“ma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina tˆi dikaiosunˆi zˆs“men\). Purpose clause with \hina\ and the first aorist active subjunctive of \za“\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou t“i m“l“pi iathˆte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \m“l“ps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.

rwp@1Thessalonians:2:5 @{Using words of flattery} (\en log“i kolakeias\). Literally, {in speech of flattery or fawning}. Old word, only here in N.T., from \kolaks\, a flatterer. An Epicurean, Philodemus, wrote a work \Peri Kolakeias\ (Concerning Flattery). Milligan (_Vocabulary_, etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day," conduct extremely repugnant to Paul. The third time (verses 1,2,5|) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery." {Nor a cloke of covetousness} (\oute prophasei pleonexias\). Pretext (\prophasis\ from \prophain“\, to show forth, or perhaps from \pro-phˆmi\, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame's translation. \Pleonexia\ is merely "having more" from \pleonektˆs\, one eager for more, and \pleonekte“\, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in strkjv@2Corinthians:1:23; strkjv@Romans:9:1; strkjv@Phillipians:1:8|, a solemn oath for his own veracity.

rwp@1Thessalonians:4:17 @{Then} (\epeita\). The next step, not the identical time (\tote\), but immediately afterwards. {Together with them} (\hama sun autois\). Note both \hama\ (at the same time) and \sun\ (together with) with the associative instrumental case \autois\ (the risen saints). {Shall be caught up} (\harpagˆsometha\). Second future passive indicative of \harpaz“\, old verb to seize, to carry off like Latin _rapio_. {To meet the Lord in the air} (\eis apantˆsin tou Kuriou eis aera\). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, _Proleg_., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation. {And so} (\kai hout“s\). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul's life (1Thessalonians:5:10; strkjv@Phillipians:1:23; strkjv@Colossians:3:4; strkjv@2Corinthians:5:8|).

rwp@1Thessalonians:5:19 @{Quench not the spirit} (\to pneuma mˆ sbennute\). \Mˆ\ with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20| means. But even so the exercise of these special gifts (1Corinthians:12-14; strkjv@2Corinthians:12:2-4; strkjv@Romans:12:6-9|) was to be decently (\euschˆmon“s\, strkjv@1Thessalonians:4:12|) and in order (\kata taxin\, strkjv@1Corinthians:14:40|) and for edification (\pros oikodomˆn\, strkjv@1Corinthians:14:26|). Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power.

rwp@1Timothy:1:4 @{To give heed} (\prosechein\). With \noun\ understood. Old and common idiom in N.T. especially in Luke and Acts (Acts:8:10ff.|). Not in Paul's earlier Epistles. strkjv@1Timothy:3:8; strkjv@4:1,13; strkjv@Titus:1:14|. {To fables} (\muthois\). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only strkjv@2Peter:1:16; strkjv@1Timothy:1:4; strkjv@4:7; strkjv@Titus:1:14; strkjv@2Timothy:4:4|. {Genealogies} (\genealogiais\). Dative of old word, in LXX, in N.T. only here and strkjv@Titus:3:9|. {Endless} (\aperantois\). Old verbal compound (from \a\ privative and \perain“\, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. {Questionings} (\ekzˆtˆseis\). "Seekings out." Late and rare compound from \ekzˆte“\ (itself _Koin‚_ word, strkjv@Romans:3:11| from LXX and in papyri). Here only in N.T. Simplex \zˆtˆsis\ in strkjv@Acts:15:2; strkjv@1Timothy:6:4; strkjv@Titus:3:9; strkjv@2Timothy:2:23|. {A dispensation} (\oikonomian\). Pauline word (1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:1:9; strkjv@3:9; strkjv@1Timothy:1:4|), strkjv@Luke:16:2-4| only other N.T. examples. {In faith} (\en pistei\). Pauline use of \pistis\.

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:3:7 @{From them that are without} (\apo t“n ex“then\). "From the outside (of the church) ones." Paul's care for the witness of outsiders is seen in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:10:32; strkjv@Colossians:4:5|. There are, of course, two sides to this matter. {Reproach} (\oneidismon\). Late word from \oneidiz“\. See strkjv@Romans:15:3|. {The snare of the devil} (\pagida tou diabolou\). Here subjective genitive, snare set by the devil. \Pagis\, old word from \pˆgnumi\, to make fast. Songs:a snare for birds (Luke:21:35|), any sudden trap (Romans:11:9|), of sin (1Timothy:6:9|), of the devil (1Timothy:3:7; strkjv@2Timothy:2:26|). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit verse 6|, money strkjv@6:9|, women, ambition).

rwp@1Timothy:3:11 @{Women} (\gunaikas\). Accusative with \dei einai\ understood (\hosaut“s\, likewise) as in verse 8|. Apparently "women as deacons" (Romans:16:1| about Phoebe) and not women in general or just "wives of deacons." See Pliny (_Ep_. X. 97) _ministrae_. {Not slanderers} (\mˆ diabolous\). Original meaning of \diabolos\ (from \diaball“\, strkjv@Luke:16:1|), the devil being the chief slanderer (Ephesians:6:11|). "She-devils" in reality (Titus:2:3|). "While men are more prone to be \dilogous\, double-tongued, women are more prone than men to be slanderers" (White). {Faithful in all things} (\pistas en pƒsin\). Perhaps as almoners (Ellicott) the deaconesses had special temptations.

rwp@1Timothy:4:10 @{To this end} (\eis touto\). The godliness (\eusebeia\) of verse 8|. See strkjv@2Corinthians:6:10| as Paul's own commentary. {We labour} (\kopi“men\, strkjv@Colossians:1:29|) {and strive} (\kai ag“nizometha\, strkjv@Colossians:1:29|). Both Pauline words. {Because we have set our hope} (\hoti elpikamen\). Perfect active indicative of \elpiz“\ (Romans:15:12|). {Saviour of all men} (\s“tˆr pant“n anthr“p“n\). See strkjv@1:1| for \s“tˆr\ applied to God as here. Not that all men "are saved" in the full sense, but God gives life (6:13|) to all (Acts:17:28|). {Specially of them that believe} (\malista pist“n\). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the \pistoi\" (White). Songs:Jesus is termed "Saviour of the World" (John:4:42|). Cf. strkjv@Galatians:6:10|.

rwp@2Corinthians:1:16 @{And again} (\kai palin\). This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts:19:21; strkjv@20:1f.; strkjv@1Corinthians:16:2; strkjv@2Corinthians:2:12|). {To be set forward by you} (\huph' hum“n propemphthˆnai\). First aorist passive infinitive of \propemp“\. Paul uses this same verb in strkjv@Romans:15:24| for the same service by the Roman Christians on his proposed trip to Spain. The Corinthians, especially the anti-Pauline party, took advantage of Paul's change of plans to criticize him sharply for vacillation and flippancy. How easy it is to find fault with the preacher! Songs:Paul has to explain his conduct.

rwp@2Corinthians:2:11 @{That no advantage may be gained over us} (\hina mˆ pleonektˆth“men\). First aorist passive subjunctive after \hina mˆ\ (negative purpose) of \pleonekte“\, old verb from \pleonektˆs\, a covetous man (1Corinthians:5:10f.|), to take advantage of, to gain, to overreach. In N.T. only in strkjv@1Thessalonians:4:6; strkjv@2Corinthians:2:11; strkjv@7:2; strkjv@12:17f|. "That we may not be overreached by Satan." {His devices} (\autou ta noˆmata\). \Noˆma\ from \noe“\ to use the \nous\ is old word, especially for evil plans and purposes as here.

rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklektˆi kuriƒi\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21; strkjv@Acts:6:12|) and in the Christian churches (Acts:11:30; strkjv@20:17; strkjv@1Timothy:5:17,19|) as here also. A few even deny that the author is the same as in the First Epistle of John, but just an imitator. But the bulk of modern scholarly opinion agrees that the same man wrote all three Epistles and the Fourth Gospel (the Beloved Disciple, and many still say the Apostle John) whatever is true of the Apocalypse. There is no way of deciding whether "the elect lady" is a woman or a church. The obvious way of taking it is to a woman of distinction in one of the churches, as is true of "the co-elect lady in Babylon" (1Peter:5:13|), Peter's wife, who travelled with him (1Corinthians:9:5|). Some even take \kuria\ to be the name of the lady (Cyria). Some also take it to be "Eklecta the lady." Dr. Findlay (_Fellowship in the Life Eternal_, p. 31) holds that Pergamum is the church to which the letter was sent. The same commentaries treat I, II, and III John as a rule, though Poggel has a book on II, III John (1896) and Bresky (1906) has _Das Verhaltnis des Zweiten Johannesbriefes zum dritten_. Dr. J. Rendel Harris has an interesting article in _The Expositor_ of London for March, 1901, on "The Problem of the Address to the Second Epistle of John," in which he argues from papyri examples that \kuria\ here means "my dear" or "my lady." But Findlay (_Fellowship in the Life Eternal_, p. 26) argues that "the qualifying adjunct 'elect' lifts us into the region of Christian calling and dignity." It is not certain that II John was written after I John, though probable. Origen rejected it and the Peshitta Syriac does not have II and III John. strkjv@2John:1:1 @{And her children} (\kai tois teknois autˆs\). As with \eklektˆ kuria\, so here \tekna\ may be understood either literally as in strkjv@1Timothy:3:4|, or spiritually, as in strkjv@Galatians:4:19,25; strkjv@1Timothy:1:2|. For the spiritual sense in \teknia\ see strkjv@1John:2:1,12|. {Whom} (\hous\). Masculine accusative plural, though \teknois\ is neuter plural (dative), construction according to sense, not according to grammatical gender, "embracing the mother and the children of both sexes" (Vincent). See thus \hous\ in strkjv@Galatians:4:19|. {I} (\Eg“\). Though \ho presbuteros\ is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of \agap“\ with the addition of \en alˆtheiƒi\ (in truth, in the highest sphere, as in strkjv@John:17:19; strkjv@3John:1:1|) and \ouk eg“ monos\ (not I only, "not I alone"). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans:16:4|). {That know} (\hoi egn“kotes\). Perfect active articular participle of \gin“sk“\, "those that have come to know and still know."

rwp@2Peter:1:2 @{Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative of \plˆthun“\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epign“sei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gn“sis\ in strkjv@1:5,6; strkjv@3:18|), but \epign“sin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gn“sis\. {Of God and of Jesus our Lord} (\tou theou kai Iˆsou tou kuriou hˆm“n\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Iˆsou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hˆm“n\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gn“sis\ and \epign“sis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.

rwp@2Peter:2:10 @{Chiefly} (\malista\). Especially. He turns now to the libertine heretics (verses 2,7|). {After the flesh} (\opis“ sarkos\). Hebraistic use of \opis“\ as with \hamarti“n\ (sins) in strkjv@Isaiah:65:2|. Cf. strkjv@Matthew:4:19; strkjv@1Timothy:5:15|. {Of defilement} (\miasmou\). Old word (from \miain“\ strkjv@Titus:1:15|), here only in N.T. {Despise dominion} (\kuriotˆtos kataphronountas\). \Kuriotˆs\ is late word for lordship (perhaps God or Christ) (from \Kurios\), in strkjv@Colossians:1:16; strkjv@Ephesians:1:21; strkjv@Jude:1:8|. Genitive case after \kataphrountas\ (thinking down on, strkjv@Matthew:6:24|). {Daring} (\tolmˆtai\). Old substantive (from \tolma“\, to dare), daring men, here only in N.T. {Self-willed} (\authadeis\). Old adjective (from \autos\ and \hˆdomai\), self-pleasing, arrogant, in N.T. only here and strkjv@Titus:1:7|. {They tremble not to rail at dignities} (\doxas ou tremousin blasphˆmountes\). "They tremble not blaspheming dignities." \Trem“\ is old verb (Mark:5:33|), used only in present as here and imperfect. Here with the complementary participle \blasphˆmountes\ rather than the infinitive \blasphˆmein\. See strkjv@Jude:1:8|. Perhaps these dignities (\doxas\) are angels (\evil\).

rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\mˆ tis humas exapatˆsˆi kata mˆdena tropon\). First aorist active subjunctive of \exapata“\ (old verb to deceive, strengthened form of simple verb \apata“\) with double negative (\mˆ tis, mˆdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\mˆ katabat“\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \genˆsetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean mˆ elthˆi hˆ apostasia pr“ton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\hˆ\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\pr“ton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthˆi ho anthr“pos tˆs anomias, ho huios tˆs ap“leias\). First aorist passive subjunctive after \ean mˆ\ and same condition as with \elthˆi\. The use of this verb \apokalupt“\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

rwp@2Timothy:3:17 @{The man of God} (\ho tou theou anthr“pos\). See strkjv@1Timothy:6:11|. {May be complete} (\hina ˆi artios\). Final clause with \hina\ and present subjunctive of \eimi\. \Artios\ is old word (from root \ar“\, to fit), specially adapted, here only in N.T. {Furnished completely} (\exˆrtismenos\). Perfect passive participle of \exartiz“\, rare verb, to furnish (fit) fully (perfective use of \ex\), in N.T. only here and strkjv@Acts:21:5|. In Josephus. For \katartiz“\, see strkjv@Luke:6:40; strkjv@2Corinthians:13:11|.

rwp@2Timothy:4:13 @{The cloke} (\tˆn phelonˆn\). More common form \pheilonˆ\. By metathesis for \phainolˆ\, Latin _paenula_, though which language transliterated the word into the other is not known. The meaning is also uncertain, though probably "cloke" as there are so many papyri examples in that sense (Moulton and Milligan, _Vocabulary_). Milligan (N.T. _Documents_, p. 20) had previously urged "book wrap" as probable but he changed his mind and rightly so. {With Carpus} (\para Karp“i\). "Beside Carpus," at his house. Not mentioned elsewhere. Probably a visit to Troas after Paul's return from Crete. {The books} (\ta biblia\). Probably papyrus rolls. One can only guess what rolls the old preacher longs to have with him, probably copies of Old Testament books, possibly copies of his own letters, and other books used and loved. The old preacher can be happy with his books. {Especially the parchments} (\malista tas membranas\). Latin _membrana_. The dressed skins were first made at Pergamum and so termed "parchments." These in particular would likely be copies of Old Testament books, parchment being more expensive than papyrus, possibly even copies of Christ's sayings (Luke:1:1-4|). We recall that in strkjv@Acts:26:24| Festus referred to Paul's learning (\ta grammata\). He would not waste his time in prison.

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 TEXT OF THE ACTS A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published _The Acts of the Apostles from Codex Bezae_. The whole subject is elaborately treated by J. H. Ropes in Vol. III, _The Text of Acts_ in Part I of _The Beginnings of Christianity_. Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass's ideas appear in his _Acta Apostolorum_.

rwp@Acts:1:2 @{Until the day in which} (\achri hˆs hˆmeras\). Incorporation of the antecedent into the relative clause and the change of case \hˆi\ (locative) to \hˆs\ (genitive). {Was received up} (\anelˆmpthˆ\). First aorist passive indicative of \analamban“\. Common verb to lift anything up (Acts:10:16|) or person as Paul (Acts:20:13|). Several times of the Ascension of Jesus to heaven (Mark:16:19; strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) with or without "into heaven" (\eis ton ouranon\). This same verb is used of Elijah's translation to heaven in the LXX (2Kings:2:11|). The same idea, though not this word, is in strkjv@Luke:24:51|. See strkjv@Luke:9:51| for \analˆmpsis\ of the Ascension. {Had given commandment} (\enteilamenos\). First aorist middle participle of \entell“\ (from \en\ and \tell“\, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John:20:21-23; strkjv@Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6; strkjv@Luke:24:44-49|). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. {Through the Holy Spirit} (\dia pneumatos hagiou\). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke:6:13|) and to these special commands before the Ascension. {Whom he had chosen} (\hous exelexato\). Aorist middle indicative, not past perfect. The same verb (\eklexamenos\) was used by Luke in describing the choice of the twelve by Jesus (Luke:6:13|). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

rwp@Acts:1:15 @{Brethren} (\adelph“n\). Codex Bezae has "disciples." {Multitude of persons} (\ochlos onomat“n\). Literally, multitude of names. This Hebraistic use of \onoma\=person occurs in the LXX (Numbers:1:2; strkjv@18:20; strkjv@3:40,43; strkjv@26:53|) and in strkjv@Revelation:3:4; strkjv@11:13|. {Together} (\epi to auto\). The word "gathered" is not in the Greek here, but it does occur in strkjv@Matthew:22:34| and that is undoubtedly the idea in strkjv@Luke:17:35| as in strkjv@Acts:2:1,44,47; strkjv@1Corinthians:11:20; strkjv@14:23|. Songs:also here. They were in the same place (\to auto\). {About a hundred and twenty} (\h“s hekaton eikosi\). A crowd for "the upper room." No special significance in the number 120, just the number there.

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:2:44 @{Were together} (\ˆsan epi to auto\). Some MSS. \ˆsan kai\ (were and). But they were together in the same place as in strkjv@2:1|. {And had} (\kai eichon\). Imperfect active, kept on having, a habit in the present emergency. {Common} (\koina\). It was not actual communism, but they held all their property ready for use for the common good as it was needed (4:32|). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.

rwp@Acts:7:22 @{Was instructed} (\epaideuthˆ\). First aorist passive indicative of \paideu“\, to train a child (\pais\), the usual idea in ancient Greek as here. The notion of chastisement (Hebrews:12:6|) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case (\pasˆi sophiƒi\) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Kings:4:30|). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. {Mighty in his words and works} (\dunatos en logois kai ergois autou\). The same phrase used of Jesus in strkjv@Luke:24:19|. The adjective \dunatos\ is employed of Apollos as an interpreter of the Scriptures (Acts:18:24|). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus:4:10|), but his words like his deeds carried weight and power.

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:8:20 @{Perish with thee} (\sun soi eiˆ eis ap“leian\). Literally, Be with thee for destruction. Optative for a future wish. The use of \eis\ with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22| shows that there was still room for repentance. {To obtain} (\ktƒsthai\). To acquire. Usual meaning of the present tense (infinitive middle) of \ktaomai\.

rwp@Acts:9:2 @{Asked} (\ˆitˆsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heurˆi\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\tˆs hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hop“s dedemenous agagˆi\). Final clause with \hop“s\ (less common than \hina\) and aorist (effective) subjunctive (\agagˆi\, reduplicated aorist of \ag“\, common verb) and perfect passive participle (\dedemenous\) of \de“\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).

rwp@Acts:9:17 @{Laying his hands on him} (\epitheis ep' auton tas cheiras\). As in the vision Saul saw (verse 12|). {Brother Saul} (\Saoul adelphe\). All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. {The Lord, even Jesus} (\ho kurios, Iˆsous\). Undoubted use of \kurios\ as Lord and applied to Jesus. {Who appeared} (\ho ophtheis\). First aorist passive participle of \hora“\, was seen as in strkjv@26:16| and with the dative also (\soi\). {Thou camest} (\ˆrchou\). Imperfect indicative middle, "thou wert coming." {Be filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (1:8; strkjv@Galatians:2:7|).

rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban“\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\diˆgˆsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalˆsen aut“i\) and Saul's bold preaching (\ˆparrˆsiasato\, first aorist middle indicative of \parrˆsiaz“\ from \pan--rˆsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historˆsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

rwp@Acts:10:38 @{Jesus of Nazareth} (\Iˆsoun ton apo Nazareth\). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by \prolepsis\, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett). {God anointed him} (\echrisen, auton, ho theos\). First aorist active of the verb \chri“\, to anoint, from which the verbal \Christos\ is formed (Acts:2:36|). The precise event referred to by Peter could be the Incarnation (Luke:1:35f.|), the Baptism (Luke:3:22|), the Ministry at Nazareth (Luke:4:14|). Why not to the life and work of Jesus as a whole? {Went about doing good} (\diˆlthen euerget“n\). Beautiful description of Jesus. Summary (constative) aorist active of \dierehomai\, to go through (\dia\) or from place to place. The present active participle \euerget“n\ is from the old verb \euergete“\ (\eu\, well, \ergon\, work) and occurs only here in the N.T. The substantive \euergetˆs\ (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in strkjv@Luke:22:25| the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). {And healing} (\kai i“menos\). And in particular healing. Luke does not exclude other diseases (cf. strkjv@Luke:13:11,16|), but he lays special emphasis on demoniacal possession (cf. strkjv@Mark:1:23|). {That were oppressed} (\tous katadunasteuomenous\). Present passive articular participle of \katadunasteu“\. A late verb in LXX and papyri. In the N.T. only here and strkjv@James:2:6| (best MSS.). One of the compounds of \kata\ made transitive. The reality of the devil (the slanderer, \diabolos\) is recognized by Peter. {For God was with him} (\hoti ho theos ˆn met' autou\). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in strkjv@Acts:7:9| and earlier in strkjv@Luke:1:28,66| as Nicodemus does in strkjv@John:3:2|.

rwp@Acts:11:23 @{The grace of God, was glad} (\tˆn charin tˆn tou theou echarˆ\). Note repetition of the article, "the grace that of God." The verb (second aorist passive indicative of \chair“\) has the same root as \charis\. See the same _suavis paronomasia_ in strkjv@Luke:1:28|. "Grace brings gladness" (Page). "A smaller man would have raised difficulties as to circumcision or baptism" (Furneaux). {He exhorted} (\parekalei\). Imperfect active, picturing the continuous encouragement from Barnabas. {With purpose of heart} (\tˆi prothesei tˆs kardias\). Placing before (from \pro-tithˆmi\), old word for set plan as in strkjv@Acts:27:13; strkjv@Romans:8:28|. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36|) for work like this. {Cleave unto the Lord} (\prosmenein [en] t“i kuri“i\). Dative case (locative if \en\ is genuine) of \kurios\ (here Jesus again) after \prosemenein\ to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.

rwp@Acts:12:8 @{Gird thyself} (\z“sai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \z“nnumi\ (\z“nnu“\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chit“n\ or undergarment. {Bind on} (\hupodˆsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode“\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodˆma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball“\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chit“n\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin“\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthˆnai\). First aorist passive infinitive (indirect command) of \apag“\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgount“n aut“n toi kuri“i\). Genitive absolute of \leitourge“\, old verb, used of the Attic orators who served the state at their own cost \le“s\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nˆsteuont“n\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate dˆ moi\). First aorist active imperative of \aphoriz“\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \dˆ\, a shortened form of \ˆdˆ\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

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:13:11 @{Upon thee} (\epi se\). The use of \epi\ with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord" might be kindly (Acts:11:21|) or hostile (Hebrews:10:31|), but when God's hand touches one's life (Job:19:21|) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Peter:5:6|). {Not seeing} (\mˆ blep“n\). Repeating with negative participle the negative idea in "blind" (\tuphlos\). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within" (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season" (\achri kairou\, strkjv@Luke:4:13|), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. {A mist} (\achlus\). Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. {He went about seeking some one to lead him by the hand} (\periag“n ezˆtei cheirag“gous\). A rather free rendering. Literally, "going about (\periag“n\, present active participle of \periag“\) he was seeking (\ezˆtei\, imperfect active of \zˆte“\) guides (\cheirag“gous\, from \cheir\, hand, and \ag“gos\, guide, from \ag“\, one who leads by the hand)." The very verb \cheirag“ge“\, to lead by the hand, Luke uses of Paul in strkjv@9:8|, as he entered Damascus.

rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag“\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag“, katabain“\) to land. Songs:it looks. {Departed from them} (\apoch“rˆsas ap' aut“n\). First aorist active participle of \apoch“re“\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.

rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora“\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug“\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tˆn perich“ron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).

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

rwp@Acts:17:26 @{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:18:22 @{He went up and saluted the church} (\anabas kai aspasamenos tˆn ekklˆsian\). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (\anabas\, second aorist active participle of \anabain“\) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (\katebˆ eis Antiocheian\, second aorist active indicative of \katabain“\) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; strkjv@11:30; strkjv@15:4; strkjv@18:22; strkjv@21:17|). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28|). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.

rwp@Acts:19:10 @{For two years} (\epi etˆ duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mˆnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\h“ste pantas tous katoikountas tˆn Asian akousai\). Actual result with \h“ste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin‚_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

rwp@Acts:21:1 @{Were parted from them} (\apospasthentas ap' aut“n\). First aorist passive participle of \apospa“\ same verb as in strkjv@20:30; strkjv@Luke:22:41|. {Had set sail} (\anachthˆnai\). First aorist passive of \anag“\, the usual verb to put out (up) to sea as in verse 2| (\anˆchthˆmen\). {We came with a straight course} (\euthudromˆsantes ˆlthomen\). The same verb (aorist active participle of \euthudrome“\) used by Luke in strkjv@16:11| of the voyage from Troas to Samothrace and Neapolis, which see. {Unto Cos} (\eis tˆn Ko\). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. {The next day} (\tˆi hexˆs\). Locative case with \hˆmerƒi\ (day) understood. The adverb \hexˆs\ is from \ech“\ (future \hex“\) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in strkjv@20:15|). {Unto Rhodes} (\eis tˆn Rhodon\). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. {Unto Patara} (\eis Patara\). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.

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

rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\ˆsan proe“rakotes\). Periphrastic past perfect of \proora“\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e“-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en tˆi polei sun aut“i\). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz“\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisˆgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

rwp@Acts:22:3 @{I am a Jew} (\Eg“ eimi anˆr Ioudaios\). Note use of \Eg“\ for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in strkjv@Acts:26:4f.; strkjv@2Corinthians:11:22; strkjv@Galatians:1:14; strkjv@Phillipians:3:4-7|. {Born} (\gegennˆmenos\). Perfect passive participle of \genna“\. See above in strkjv@21:39| for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. strkjv@Acts:6:1|). {Brought up} (\anatethrammenos\). Perfect passive participle again of \anatreph“\, to nurse up, to nourish up, common old verb, but in the N.T. only here, strkjv@7:20ff.|, and MSS. in strkjv@Luke:4:16|. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4|), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Corinthians:5:16|). {At the feet of Gamaliel} (\pros tous podas Gamaliˆl\). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter strkjv@5:34ff|. He was one of the seven Rabbis to whom the Jews gave the highest title \Rabban\ (our Rabbi). \Rabbi\ (my teacher) was next, the lowest being \Rab\ (teacher). "As Aquinas among the schoolmen was called _Doctor Angelicus_, and Bonaventura _Doctor Seraphicus_, so Gamaliel was called _the Beauty of the Law_" (Conybeare and Howson). {Instructed} (\pepaideumenos\). Perfect passive participle again (each participle beginning a clause), this time of \paideu“\, old verb to train a child (\pais\) as in strkjv@7:22| which see. In this sense also in strkjv@1Timothy:1:20; strkjv@Titus:2:12|. Then to chastise as in strkjv@Luke:23:16,22| (which see); strkjv@2Timothy:2:25; strkjv@Hebrews:12:6f|. {According to the strict manner} (\kata akribeian\). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in strkjv@26:5|. See also strkjv@Romans:10:2; Gal strkjv@1:4; strkjv@Phillipians:3:4-7|. {Of our fathers} (\patr“iou\). Old adjective from \pater\, only here and strkjv@24:14| in N.T. Means descending from father to son, especially property and other inherited privileges. \Patrikos\ (patrician) refers more to personal attributes and affiliations. {Being zealous for God} (\zˆl“tˆs huparch“n tou theou\). Not adjective, but substantive {zealot} (same word used by James of the thousands of Jewish Christians in Jerusalem, strkjv@21:20| which see) with objective genitive \tou theou\ (for God). See also verse 14; strkjv@28:17; strkjv@2Timothy:1:3| where he makes a similar claim. Songs:did Peter (Acts:3:13; strkjv@5:30|) and Stephen (7:32|). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (\kath“s pantes humeis este sˆmeron\). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

rwp@Acts:22:17 @{When I had returned} (\moi hupostrepsanti\), {while I prayed} (\proseuchomenou mou\), {I fell} (\genesthai me\). Note dative \moi\ with \egeneto\ as in verse 6|, genitive \mou\ (genitive absolute with \proseuchomenou\), accusative of general reference \me\ with \genesthai\, and with no effort at uniformity, precisely as in strkjv@15:22,23| which see. The participle is especially liable to such examples of anacolutha (Robertson, _Grammar_, p. 439).

rwp@Acts:23:23 @{Two} (\tinas duo\). "Some two" as in strkjv@Luke:7:19|, indicating (Page) that they were not specially chosen. {Soldiers} (\strati“tas\), {horsemen} (\hippeis\), {spearmen} (\dexiolabous\). The three varieties of troops in a Roman army like the cohort of Lysias (Page). The \strati“tai\ were the heavy-armed legionaries, the \hippeis\ belonged to every legion, the \dexiolaboi\ were light-armed supplementary troops who carried a lance in the right hand (\dexios\, right, \lamban“\, to take). Vulgate, _lancearios_. At the third hour of the night (\apo tritˆs h“ras tˆs nuktos\). About nine in the evening.

rwp@Acts:24:2 @{When he (Paul) was called} (\klˆthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale“\. Seeing that by thee we enjoy much peace (\pollˆs eirˆnˆs tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia tˆs pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe“\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorth“mat“n ginomen“n t“i ethnei tout“i\). Genitive absolute again, \ginomen“n\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorth“ma\ (from \diortho“\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

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:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall“\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t“i kuri“i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner“nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Iˆsous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum“n\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\tˆs anakrise“s genomenˆs\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin“\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hop“s sch“ ti graps“\). Ingressive aorist subjunctive \sch“\ (may get) with \hop“s\ (final particle like \hina\). \Ti graps“\ in indirect question after \sch“\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

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:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos ˆdˆ episphalous\). Genitive absolute, "and the voyage being already (\ˆdˆ\=Latin _jam_) dangerous" (old word from \epi\ and \sphall“\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tˆn nˆsteian ˆdˆ parelˆluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nˆsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parˆinˆi ho Paulos\). Imperfect active of \paraine“\, old word to exhort from \para\ and \aine“\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\the“r“\). Old word from \the“ros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubre“s\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zˆmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher“\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai t“n psuch“n\). Common use of \psuchˆ\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.

rwp@Acts:28:15 @{When they heard of us} (\akousantes ta peri hˆm“n\). How "they heard the things concerning us" we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul's letter from Corinth at the hands of Phoebe. {To meet us} (\eis apantˆsin hˆmin\). Idiomatic phrase, "for meeting with us" (associative instrumental case). _Koin‚_ word \apantˆsis\ from verb \apanta“\, to meet, in N.T. only here; strkjv@Matthew:25:6; strkjv@1Timothy:4:17|. Use after \eis\ rather than infinitive like a translation Hebraism (Robertson, _Grammar_, p. 91). {As far as the Market of Appius} (\achri Appiou Phorou\). The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, B.C. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier? {Three Taverns} (\Tri“n Tabern“n\). Genitive case after \achri\ like \Appiou Phorou\. About 30 miles from Rome. _Tres Tabernae_. {Whom} (\hous\). Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere. {Took courage} (\elabe tharsos\). The old substantive \tharsos\ is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (\tharsei\ strkjv@Acts:23:11|) as he had done the disciples (John:16:33|). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.

rwp@Acts:28:22 @{But we desire} (\axioumen de\). Old verb \axio“\, to deem worthy, to think right or proper as in strkjv@15:38| which see. They think it only fair to hear Paul's side of his case. {Concerning this sect} (\peri tˆs hairese“s tautˆs\). Paul had identified Christianity with Judaism (verse 20|) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Acts:18:2|) was due to disturbance over Christ (\Chrˆstus\), then even in Rome the Jews had special reason for hostility towards Christians. {Everywhere spoken against} (\pantachou antilegetai\). Cf. verse 19|. The line of cleavage between Jew and Christian was now sharply drawn everywhere.

rwp@Colossians:1:17 @{Before all things} (\pro pant“n\). \Pro\ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in strkjv@John:8:58; strkjv@17:5|. See also strkjv@Revelation:23:13| where Christ calls himself the Alpha and the Omega, the Beginning (\archˆ\) and the End (\telos\). Paul states it also in strkjv@2Corinthians:8:9; strkjv@Phillipians:2:6f|. {Consist} (\sunestˆken\). Perfect active indicative (intransitive) of \sunistˆmi\, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16|, especially that in the form \ektistai\. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.

rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Iˆsou\). Songs:B D, though Aleph A L have \Iˆsou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelˆmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephes“i\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephes“i\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.

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:4:7 @{According to the measure of the gifts of Christ} (\kata to metron tˆs d“reas tou Christou\). Each gets the gift that Christ has to bestow for his special case. See strkjv@1Corinthians:12:4ff.; strkjv@Romans:12:4-6|.

rwp@Info_Epistles-Pastorial @ Special Books on the Pastoral Epistles (besides Introductions to the N.T., Apostolic History, Lives of Paul, the Epistles of Paul as a whole): Belser (1907), Bernard (_Cambridge Gr. T., 1899), E. F. Brown (_Westminster_, 1917), Bowen (_Dates of P. Letters_, 1900), Dibelius (_Handbuch_, 1913), Ellicott (1883), P. Fairbairn, P. N. Harrison (_Problem of the Past. Eps._, 1921), Harvey (1890), Hesse (_Die Entst._, 1889), Humphreys (_Camb. B._, 1897), Huther (1890), H. J. Holtzmann (1880), James (_Genuineness and Authorship of P. Eps._, 1906), Kohler (_Schriften N.T._, 2 Aufl. 1907), Knabenbauer (1913), Kraukenberg (1901), Laughlin (_Past. Eps. in Light of One Rom. Imp._, 1905), Lilley (1901), W. Lock (_Int. & Crit. Comm._, 1924), Lutgert (_Die Irrlehre d. P._, 1909), Maier (_Die Hauptprobleme d. P._, 1910), Mayer (1913), Meinertz (1913), Michaelis, W (Pastoralbriefe etc. zur Echtheitsfrage der Pastoralbriefe, 1930), Niebergall (_Handbuch_, 1909), Parry (1920), Plummer (_Exp. B._, 1896), Pope (1901), Riggenbach (1898), Stock (_Plain Talks on_, 1914), Strachan (_Westm. N.T._, 1910), von Soden (_Hand-Comm._, 1891), Wace (_Sp. Comm._, 1885), B. Weiss (_Meyer Komm._, ed. 5, 1886), White (Exp. Grk. T., 1910), Wohlenberg (_Zahn's Komm._, 1906). Info_Epistles-Paul

rwp@Galatians:3:15 @{After the manner of men} (\kata anthr“pon\). After the custom and practice of men, an illustration from life. {Though it be but a man's covenant, yet when it hath been confirmed} (\hom“s anthr“pou kekur“menˆn diathˆkˆn\). Literally, "Yet a man's covenant ratified." On \Diathˆkˆ\ as both covenant and will see on ¯Matthew:26:28; strkjv@1Corinthians:11:25; strkjv@2Corinthians:3:6; strkjv@Hebrews:9:16f|. On \kuro“\, to ratify, to make valid, see on ¯2Corinthians:2:8|. Perfect passive participle here, state of completion, authoritative confirmation. {Maketh it void} (\athetei\). See on ¯2:21| for this verb. Both parties can by agreement cancel a contract, but not otherwise. {Addeth thereto} (\epidiatassetai\). Present middle indicative of the double compound verb \epidiatassomai\, a word found nowhere else as yet. But inscriptions use \diatassomai, diataxis, diatagˆ, diatagma\ with the specialized meaning to "determine by testamentary disposition" (Deissmann, _Light from the Ancient East_, p. 90). It was unlawful to add (\epi\) fresh clauses or specifications (\diataxeis\).

rwp@Galatians:3:16 @{But as of one} (\all' h“s eph' henos\). But as in the case of one. {Which is Christ} (\hos estin Christos\). Masculine relative agreeing with \Christos\ though \sperma\ is neuter. But the promise to Abraham uses \sperma\ as a collective substantive and applies to all believers (both Jews and Gentiles) as Paul has shown in verses 7-14|, and as of course he knew full well Here Paul uses a rabbinical refinement which is yet intelligible. The people of Israel were a type of the Messiah and he gathers up the promise in its special application to Christ. He does not say that Christ is specifically referred to in strkjv@Genesis:13:15| or strkjv@17:7f|.

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:4:14 @{A temptation to you in my flesh} (\ton peirasmon hum“n en tˆi sarki mou\). "Your temptation (or trial) in my flesh." Peirasmon can be either as we see in strkjv@James:1:2,12ff|. If trial here, it was a severe one. {Nor rejected} (\oude exeptusate\). First aorist active indicative of \ekptu“\, old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (_Primitive Christianity_, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. {As an angel of God} (\h“s aggelon theou\), {as Christ Jesus} (\h“s Christon Iˆsoun\). In spite of his illness and repulsive appearance, whatever it was. Not a mere "messenger" of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts:14:12f.|). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium.

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:6:2 @The other four items are qualitative genitives with \didachˆn\ (\baptism“n, epithese“s cheir“n, anastase“s nekr“n, krimatos ai“niou\). The plural \baptism“n\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).

rwp@Hebrews:11:26 @{The reproach of Christ} (\ton oneidismon tou Christou\). See strkjv@Psalms:89:51| for the language where "the Messiah" ("The Anointed One") is what is meant by \tou Christou\, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (12:2; strkjv@13:12|). There is today as then (Hebrews:13:13|) a special reproach (\oneidismos\, already, strkjv@10:33|) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" (\meizona plouton\) than "the treasures of Egypt" (\t“n Aiguptou thˆsaur“n\, ablative case after comparative \meizona\, for which see strkjv@Matthew:6:19f.|). Moses was laying up treasure in heaven. {For he looked unto the recompense of reward} (\apeblepen gar eis tˆn misthapodosian\). In perfect active of \apoblep“\, "for he was looking away (kept on looking away)." For \misthapodosia\ see strkjv@10:35|.

rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.

rwp@Info_James @ THE READERS The author addresses himself "to the twelve tribes which are of the Dispersion" (Jam strkjv@1:1|). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term \Diaspora\ as Paul does for believers (Galatians:3:29; strkjv@Romans:9:6f.|). The word \diaspora\ occurs elsewhere in the N.T. only in strkjv@John:7:35; strkjv@1Peter:1:1|. It apparently has the spiritual significance in strkjv@1Peter:1:1|, but in strkjv@John:7:35| the usual meaning of Jews scattered over the world. The use here of "the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any "lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (James:2:2|) like church (James:5:14|) argues somewhat for this view. He presents the Mosaic law as still binding (James:2:9-11; strkjv@4:11|). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.

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:1:21 @{Wherefore} (\dio\). Because of this principle. See strkjv@Ephesians:4:25|. {Putting away} (\apothemenoi\). Second aorist middle participle of \apotithˆmi\, to put off, metaphor of removing clothing as in strkjv@Romans:13:12; strkjv@Colossians:3:8; strkjv@Ephesians:4:22,25; strkjv@1Peter:2:1|. {Filthiness} (\ruparian\). Late word (Plutarch) from \ruparos\, dirty (James:2:2|), here only in N.T. Surely a dirty garment. {Overflowing of wickedness} (\perisseian kakias\). \Perisseia\ is a late word (from \perissos\, abundant, exceeding), only four times in N.T., in strkjv@2Corinthians:8:2| with \charas\ (of joy), in strkjv@Romans:5:17| with \charitos\ (of grace). \Kakia\ (from \kakos\, evil) can be either general like \ruparia\ (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity." {With meekness} (\en pra–tˆti\). In docility. "The contrast is with \orgˆ\ rather than \kakias\" (Ropes). {The implanted word} (\ton emphuton logon\). This old verbal adjective (from \emphu“\ to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not \emphuteuton\ (engrafted). It is "the rooted word" (verse 18|), sown in the heart as the soil or garden of God (Matthew:13:3-23; strkjv@15:13; strkjv@1Corinthians:3:6|). {Able to save} (\dunamenon s“sai\). Cf. strkjv@1Peter:1:9; strkjv@James:2:14; strkjv@4:12; strkjv@5:20; strkjv@Romans:1:16|. Ultimate salvation (effective aorist active infinitive \s“sai\ from \s“z“\).

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:5:4 @{The hire} (\ho misthos\). Old word for wages (Matthew:20:8|). {Labourers} (\ergat“n\). Any one who works (\ergazomai\), especially agricultural workers (Matthew:9:37|). {Who mowed} (\t“n amˆsant“n\). Genitive plural of the articular first aorist active participle of \ama“\ (from \hama\, together), old verb, to gather together, to reap, here only in N.T. {Fields} (\ch“ras\). Estates or farms (Luke:12:16|). {Which is of you kept back by fraud} (\ho aphusterˆmenos aph' hum“n\). Perfect passive articular participle of \aphustere“\, late compound (simplex \hustere“\ common as strkjv@Matthew:19:20|), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. {The cries} (\hai boai\). Old word from which \boa“\ comes (Matthew:3:3|), here only in N.T. The stolen money "cries out" (\krazei\), the workers cry out for vengeance. {That reaped} (\t“n therisant“n\). Genitive plural of the articular participle first aorist active of \theriz“\ (old verb from \theros\, summer, strkjv@Matthew:24:32|), to reap, to harvest while summer allows (Matthew:6:26|). {Have entered} (\eiselˆluthan\). Perfect active third person plural indicative of \eiserchomai\, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou Saba“th\). "Of the Lord of Hosts," quotation from strkjv@Isaiah:5:9| as in strkjv@Romans:9:29|, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like \Pantokrat“r\ (Revelation:4:8|). God hears the cries of the oppressed workmen even if the employers are deaf.

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

rwp@Info_John @ THE FOURTH GOSPEL BY WAY OF INTRODUCTION GREATEST OF BOOKS The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find _The Heart of Christ_ (E. H. Sears), especially in chapters strkjv@John:14-17|. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

rwp@Info_John @ WITH A HOME IN JERUSALEM It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus "to his own home" (\eis ta idia\, strkjv@John:19:27|) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (John:18:15f.|). Delff (_Das vierte Evangelium wiederhergestellt_, 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (John:7:45-52; strkjv@11:47-53; strkjv@12:10ff.|). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (John:13:23|). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (John:21:1ff.|) when Peter speaks to Jesus about the "Beloved Disciple" (John:21:20|).

rwp@John:1:9 @{There was} (\ˆn\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to ph“s to alˆthinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\ˆn\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\ph“tizei panta anthr“pon\). Old verb (from \ph“s\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthr“pon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \ph“s\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.

rwp@John:2:3 @{When the wine failed} (\husterˆsantos oinou\). Genitive absolute with first aorist active participle of \hustere“\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.

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

rwp@John:9:7 @{Wash} (\nipsai\). First aorist middle imperative second person singular of \nipt“\, later form of \niz“\, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing. {In the pool of Siloam} (\eis tˆn kolumbˆthran tou Sil“am\). The word \kolumbˆthra\ (from \kolumba“\, to swim) is a common word for swimming-pool, in N.T. only here and strkjv@5:2,7|. The name _Siloam_ is Hebrew (Isaiah:8:6|) and means "sent" (\apestalmenos\, perfect passive participle of \apostell“\). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (5:2|) according to Bernard. The water was conducted artificially to the pool of Siloam. {Washed} (\enipsato\). First aorist direct middle (cf. \nipsai\), apparently bathing and not merely washing his eyes. {Came seeing} (\ˆlthen blep“n\). Jesus had healed him. He was tested by the demand to bathe his eyes.

rwp@John:10:3 @{To him} (\tout“i\). "To this one," the shepherd, in dative case. {The porter} (\ho thur“ros\). Old word for doorkeeper (\thura\, door, \“ra\, care, carer for the door). Used for man (Mark:13:34; strkjv@John:10:3|) or woman (John:18:16ff.|), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies. {Hear his voice} (\tˆs ph“nˆs autou akouei\). Hear and heed (verse 27|). Note genitive case \ph“nˆs\ (accusative in strkjv@3:8|). {By name} (\kat' onoma\). Several flocks might be herded in the same fold overnight. But the shepherd knows his own (\ta idia\) sheep (verse 27|) and calls their names. "It is still common for Eastern shepherds to give particular names to their sheep" (Bernard). {And leadeth them out} (\kai exagei auta\). Old and common verb, present active indicative. The sheep follow readily (verse 27|) because they know their own shepherd's voice and his name for each of them and because he has led them out before. They love and trust their shepherd.

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:10:30 @{One} (\hen\). Neuter, not masculine (\heis\). Not one person (cf. \heis\ in strkjv@Galatians:3:28|), but one essence or nature. By the plural \sumus\ (separate persons) Sabellius is refuted, by \unum\ Arius. Songs:Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John:5:18|). Jesus then admitted and proved this claim (5:19-30|). Now he states it tersely in this great saying repeated later (17:11, 21|). Note \hen\ used in strkjv@1Corinthians:3:3| of the oneness in work of the planter and the waterer and in strkjv@17:11,23| of the hoped for unity of Christ's disciples. This crisp statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger.

rwp@John:10:34 @{Is it not written?} (\ouk estin gegrammenon;\). Periphrastic perfect passive indicative of \graph“\ (as in strkjv@2:17|) in place of the usual \gegraptai\. "Does it not stand written?" {In your law} (\en t“i nom“i hum“n\). From strkjv@Psalms:82:6|. The term \nomos\ (law) applying here to the entire O.T. as in strkjv@12:34; strkjv@15:25; strkjv@Romans:3:19; strkjv@1Corinthians:14:21|. Aleph D Syr-sin. omit \hum“n\, but needlessly. We have it already so from Jesus in strkjv@8:17|. They posed as the special custodians of the O.T. {I said} (\hoti eg“ eipa\). Recitative \hoti\ before a direct quotation like our quotation marks. \Eipa\ is a late second aorist form of indicative with \-a\ instead of \-on\. {Ye are gods} (\theoi este\). Another direct quotation after \eipa\ but without \hoti\. The judges of Israel abused their office and God is represented in strkjv@Psalms:82:6| as calling them "gods" (\theoi\, _elohim_) because they were God's representatives. See the same use of _elohim_ in strkjv@Exodus:21:6; strkjv@22:9,28|. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.

rwp@John:12:10 @{The chief priests took counsel} (\ebouleusanto hoi archiereis\). First aorist middle indicative of \bouleu“\, old verb, seen already in strkjv@11:53| which see. The whole Sanhedrin (7:32|) had decided to put Jesus to death and had asked for information concerning him (11:57|) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also (\hina\ with first aorist active subjunctive of \apoktein“\ as in strkjv@11:53|). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus's name in strkjv@John:18:10|).

rwp@John:16:26 @{I say not} (\ou leg“\). "I speak not." Christ did pray for the disciples before his death (John:14:16; strkjv@17:9,15,24|) and he prays also for sinners (Luke:23:34; strkjv@1John:2:1|). Here it is the special love of God for disciples of Jesus (John:14:21,23; strkjv@17:23; strkjv@1John:4:19|). Note \aite“\ and \er“ta“\ used in practically the same sense as in verse 23|.

rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patˆr dikaie\ (Righteous Father). {Keep them} (\tˆrˆson autous\). First aorist (constative) active imperative of \tˆre“\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\h“i\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina “sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).

rwp@Info_Jude:@ SPECIAL BOOKS ON JUDE (Apart from those on II Peter or the Catholic Epistles) Chase, F. H., _Jude:in Hastings D B_ (1899). Ermoni, V., _L'epitre de Jude_ (1903, in Vigoroux, Diction- naire de la Bible). Georchin, B., _Der Brief Judas_ (1901). Kasteren, J. P., _Deuteronomy:brief uan den apostel Judas_ (1916). Maier, F., _Der Judasbrief_ (1906). Mayor, J. B., _The Epistle of Jude_ (in Expositor's Greek Testament, 1910). Plummer, A., _St. James and St. Jude_ (Expositor's Bible). Rampf, M. F., _Der Brief Juda_ (1854). Stier, R., _Der Brief Judas, des Bruders des Herrn_ (1850). Wandel, G., _Der Brief des Judas_ (1898). strkjv@Jude:1:1 @{Servant} (\doulos\). Precisely as James (James:1:1|), only James added \kuriou\ (Lord). {Brother of James} (\adelphos Iak“bou\). Thus Jude:identifies himself. But not the "Judas of James" (Luke:6:16; strkjv@Acts:1:13|). {To them that are called} (\tois--klˆtois\). But this translation (treating \klˆtois\ as a substantive like strkjv@Romans:1:6; strkjv@1Corinthians:1:24|) is by no means certain as two participles come in between \tois\ and \klˆtois\. \Klˆtois\ may be in the predicate position (being called), not attributive. But see strkjv@1Peter:1:1|. {Beloved in God the Father} (\en the“i patri ˆgapˆmenois\). Perfect passive participle of \agapa“\, but no precise parallel to this use of \en\ with \agapa“\. {Kept for Jesus Christ} (\Iˆsou Christ“i tetˆrˆmenois\). Perfect passive participle again with dative, unless it is the instrumental, "kept by Jesus Christ," a quite possible interpretation.

rwp@Info_Luke @ THE SOURCES OF THE GOSPEL In his Preface or Prologue (Luke:1:1-4|) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark's Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke's Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of "many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, _Was Christ Born at Bethlehem?_ shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

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:1:5 @{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:1:30 @{Favour} (\charin\). Grace. Same root as \chair“\ (rejoice) and \charito“\ in verse 28|. To find favour is a common O.T. phrase. \Charis\ is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, strkjv@Luke:4:22|, growing grace, strkjv@Ephesians:4:29|, with grace, strkjv@Colossians:4:6|. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts:20:24|) in contrast with law or works (John:1:16|). Gratitude is expressed also (Luke:6:32|), especially to God (Romans:6:17|). {With God} (\para t“i the“i\). Beside God.

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:4:23 @{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: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:8:31 @{Into the abyss} (\eis tˆn abusson\). Rare old word common in LXX from \a\ privative and \bath–s\ (deep). Songs:bottomless place (supply \ch“ra\). The deep sea in strkjv@Genesis:1:2; strkjv@7:11|. The common receptacle of the dead in strkjv@Romans:10:7| and especially the abode of demons as here and strkjv@Revelation:9:1-11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|.

rwp@Luke:9:12 @{To wear away} (\klinein\). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (\klinˆ\, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting. {Lodge} (\katalus“sin\). First aorist active subjunctive of \katalu“\, a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge (\kataluma\, inn, strkjv@Luke:2:7|). Only here and strkjv@19:7| in the N.T. in this sense. {Get victuals} (\heur“sin episitismon\). Ingressive aorist active of \heurisk“\, very common verb. {Victuals} (\episitismon\, from \episitizomai\, to provision oneself, \sitiz“\, from \siton\, wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on ¯Mark:6:32-44; strkjv@Matthew:14:13-21| for discussion of details.

rwp@Luke:9:13 @{Except we should go and buy food} (\ei mˆti poreuthentes hˆmeis agoras“men br“mata\). This is a condition of the third class with the aorist subjunctive (\agoras“men\), where the conjunction is usually \ean\ (with negative \ean mˆ\), but not always or necessarily so especially in the _Koin‚_. Songs:in strkjv@1Corinthians:14:5| \ei mˆ diermˆneuˆi\ and in strkjv@Phillipians:3:12| \ei kai katalab“\. "Unless" is better here than "except." {Food} (\br“mata\), means eaten pieces from \bibr“sk“\, to eat, somewhat like our "edibles" or vernacular "eats."

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:11:27 @{As he said these things} (\en t“i legein auton\). Luke's common idiom, \en\ with articular infinitive. Verses 27,28| are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman "speaks well, but womanly" (Bengel). Her beatitude (\makaria\) reminds us of Elisabeth's words (Luke:1:42|, \eulogˆmenˆ\). She is fulfilling Mary's own prophecy in strkjv@1:48| (\makariousin me\, shall call me happy).

rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathˆtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ˆichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblˆthˆ\). First aorist indicative passive, of \diaball“\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\h“s diaskorpiz“n\). For the verb see on ¯15:13|. The use of \h“s\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

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: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:19:47 @{He was teaching} (\ˆn didask“n\). Periphrastic imperfect. {Daily} (\to kath' hˆmeran\). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in strkjv@11:3|. {Sought} (\ezˆtoun\). Imperfect active, conative imperfect, were seeking, trying to seek. {The principal men of the people} (\hoi pr“toi tou laou\). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (\apolesai\) of Jesus. The raising of Lazarus from the dead brought them together for this action (John:11:47-53; strkjv@12:9-11|).

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:22:2 @{Sought} (\ezˆtoun\). Imperfect active of \zˆte“\, were seeking, conative imperfect. {How they might put him to death} (\to p“s anel“sin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire“\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

rwp@Luke:22:36 @{Buy a sword} (\agorasat“ machairan\). This is for defence clearly. The reference is to the special mission in Galilee (Luke:9:1-6; strkjv@Mark:6:6-13; strkjv@Matthew:9:35-11:1|). They are to expect persecution and bitter hostility (John:15:18-21|). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.

rwp@Mark:6:9 @{Shod with sandals} (\hupodedemenous sandalia\). Perfect passive participle in the accusative case as if with the infinitive \poreuesthai\ or \poreuthˆnai\, (to go). Note the aorist infinitive middle, \endusasthai\ (text of Westcott and Hort), but \endusˆsthe\ (aorist middle subjunctive) in the margin. Change from indirect to direct discourse common enough, not necessarily due to "disjointed notes on which the Evangelist depended" (Swete). strkjv@Matthew:10:10| has "nor shoes" (\mˆde hupodˆmata\), possibly preserving the distinction between "shoes" and "sandals" (worn by women in Greece and by men in the east, especially in travelling). But here again extra shoes may be the prohibition. See on ¯Matthew:10:10| for this. {Two coats} (\duo chit“nas\). Two was a sign of comparative wealth (Swete). The mention of "two" here in all three Gospels probably helps us to understand that the same thing applies to shoes and staff. "In general, these directions are against luxury in equipment, and also against their providing themselves with what they could procure from the hospitality of others" (Gould).

rwp@Mark:7:36 @{Songs:much the more a great deal they published it} (\autoi mƒllon perissoteron ekˆrusson\). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in strkjv@Phillipians:1:23| "much more better" (\poll“i mƒllon kreisson\). See Robertson's _Grammar_, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark:1:44f.|). The more Jesus commanded (\hoson autois diestelleto\) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy.

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:9:6 @{For he wist not what to answer} (\ou gar ˆidei ti apokrithˆi\). Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, "not knowing what he said," as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luke:9:32|) and the feast of tabernacles or booths (\skˆnai\) was near. See on ¯Matthew:17:4|. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (\exodon\, exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mark:8:32f.|) so recently. See on ¯Matthew:17:5| about the overshadowing and the voice.

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:12:39 @{First seats in the synagogues} (\pr“tokathedrias\). As a mark of special piety, seats up in front while now the hypocrites present in church prefer the rear seats. {Chief places at feasts} (\pr“toklisias en tois deipnois\). Recognizing proper rank and station. Even the disciples fall victims to this desire for precedence at table (Luke:22:24|).

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

rwp@Mark:13:24 @{The sun shall be darkened} (\ho helios skotisthˆsetai\). Future passive indicative. These figures come from the prophets (Isaiah:13:9f.; strkjv@Ezekiel:32:7f.; strkjv@Joel:2:1f.,10f.; strkjv@Amos:8:9; strkjv@Zephaniah:1:14-16; strkjv@Zechariah:12:12|). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in strkjv@Acts:2:15-21| applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost. See on ¯Matthew:24:29-31| for details of verses 24-27|.

rwp@Mark:14:69 @{To them that stood by} (\tois parest“sin\). This talk about Peter was overheard by him. "This fellow (\houtos\) is one of them." Songs:in verse 70| the talk is directly to Peter as in strkjv@Matthew:26:73|, but in strkjv@Luke:22:59| it is about him. Soon the bystanders (\hoi parest“tes\) will join in the accusation to Peter (verse 70; strkjv@Matthew:26:73|), with the specially pungent question in strkjv@John:18:26| which was the climax. See on ¯Matthew:26:69-75| for discussion of similar details.

rwp@Mark:16:7 @{And Peter} (\kai t“i Petr“i\). Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Luke:24:34; strkjv@1Corinthians:15:5|). See on ¯Matthew:28:7| for discussion of promised meeting in Galilee.

rwp@Matthew:6:25 @Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb \merimna“\ is from \meris, meriz“\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in strkjv@1Corinthians:7:32; strkjv@12:25; strkjv@Phillipians:2:20|. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31| Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb (\phag“men, pi“men, peribal“metha\). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25|. A different verb for clothing occurs, both in the indirect middle (\peribal“metha\, fling round ourselves in 31|, \endusˆsthe\, put on yourselves in 25|).

rwp@Matthew:8:5 @{Unto him} (\aut“i\). Dative in spite of the genitive absolute \eiselthontos autou\ as in verse 1|, a not infrequent Greek idiom, especially in the _koin‚_.

rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthr“pou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.

rwp@Matthew:18:10 @{Despise} (\kataphronˆsˆte\). Literally, "think down on," with the assumption of superiority. {Their angels} (\hoi aggeloi aut“n\). The Jews believed that each nation had a guardian angel (Daniel:10:13,20f.; strkjv@12:1|). The seven churches in Revelation (Revelation:1:20|) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" (\blepousin to pros“pon tou patros mou\) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Hebrews:1:14|)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Luke:1:19|).

rwp@Matthew:22:12 @{Not having a wedding-garment} (\mˆ ech“n enduma gamou\). \Mˆ\ is in the _Koin‚_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \mˆ\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.

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

rwp@Matthew:26:75 @{Peter remembered} (\emnˆsthˆ ho Petros\). A small thing, but _magna circumstantia_ (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Matthew:26:34|) which he had then scouted with the proud boast that "even if I must die with thee, yet will I not deny thee" (26:35|). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in strkjv@Matthew:10:33| of denial by Jesus before the Father in heaven. But Peter's revulsion of feeling was as sudden as his sin. {He went out and wept bitterly} (\exelth“n ex“ eklausen pikr“s\). Luke adds that the Lord turned and looked upon Peter (Luke:22:61|). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. Songs:outside he went with a broken heart. The constative aorist here does not emphasize as Mark's imperfect does (Mark:14:72|, \eklaien\) the continued weeping that was now Peter's only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke:22:31f.|). Will Satan show Peter to be all chaff as Judas was?

rwp@Matthew:28:10 @{Fear not} (\mˆ phobeisthe\). They were still afraid for joy and embarrassment. Jesus calms their excitement by the repetition of the charge from the angel for the disciples to meet him in Galilee. There is no special mention of Peter ("and Peter") as in strkjv@Mark:16:7|, but we may be sure that the special message to Peter was delivered.

rwp@Philemon:1:2 @{To Apphia our sister} (\Apphiƒi tˆi adelphˆi\). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. "Sister" is in the Christian sense. {To Archippus} (\Archipp“i\). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand strkjv@Colossians:4:17| to imply. {Fellow-soldier} (\sunstrati“tˆi\). Old word, only here and strkjv@Phillipians:2:25| in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. {To the church in thy house} (\tˆi kat' oikon sou ekklˆsiƒi\). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, _Exp. Grk. T._). See strkjv@Acts:12:12| for Mary's house in Jerusalem, strkjv@1Corinthians:16:19| for the house of Aquila and Prisca in Ephesus, strkjv@Romans:16:5| for the house of Prisca and Aquila in Rome, strkjv@Colossians:4:15| for the house of Nympha in Laodicea.

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

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

rwp@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@Romans:3:3 @{For what if?} (\ti gar ei?\). But Westcott and Hort print it, \Ti gar? ei\. See strkjv@Phillipians:1:18| for this exclamatory use of \ti gar\ (for how? How stands the case?). {Some were without faith} (\ˆpistˆsan\). First aorist active indicative of \apiste“\, old verb, to disbelieve. This is the common N.T. meaning (Luke:24:11,41; strkjv@Acts:28:24; strkjv@Romans:4:20|). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in strkjv@2Timothy:2:13|. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. {The faithfulness of God} (\tˆn pistin tou theou\). Undoubtedly \pistis\ has this sense here and not "faith." God has been faithful (2Timothy:2:13|) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse 3|, but there is no real objection to taking \ˆpistˆsan, apistian, pistin\, all to refer to faithfulness rather than just faith.

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastˆrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastˆrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastˆrion\ is an adjective (\hilastˆrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia piste“s en t“i autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin tˆs dikaiosunˆs autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tˆn paresin\). Late word from \pariˆmi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonot“n\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochˆi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:6:19 @{I speak after the manner of men} (\anthr“pinon leg“\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthr“pon\. {Because of the infirmity of your flesh} (\dia tˆn astheneian tˆs sarkos hum“n\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula tˆi akatharsiƒi\). Neuter plural form of \doulos\ to agree with \melˆ\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\hout“s nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristˆmi\, to present (\parestˆsate, parastˆsate\). {Servants to righteousness} (\doula tˆi dikaiosunˆi\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).

rwp@Romans:8:14 @{Sons of God} (\huioi theou\). In the full sense of this term. In verse 16| we have \tekna theou\ (children of God). Hence no great distinction can be drawn between \huios\ and \teknon\. The truth is that \huios\ is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God's Son (8:3|). But in the widest sense all men are "the offspring" (\genos\) of God as shown in strkjv@Acts:17:28| by Paul. But in the special sense here only those are "sons of God" who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, "the sons of Abraham" (\huioi Abraam\, strkjv@Galatians:3:7|), the children of faith.

rwp@Romans:8:39 @{To separate us} (\hˆmƒs ch“risai\). Aorist active infinitive of \choriz“\ (same verb as in 35|). God's love is victor over all possible foes, "God's love that is in Christ Jesus." Paul has reached the mountain top. He has really completed his great argument concerning the God-kind of righteousness save for its bearing on some special problems. The first of these concerns the fact that the Jews (God's chosen people) have so largely rejected the gospel (chapters 9-11|).

rwp@Romans:13:1 @{Every soul} (\pƒsa psuchˆ\). As in strkjv@2:9; strkjv@Acts:2:43|. A Hebraism for \pƒs anthr“pos\ (every man). {To the higher powers} (\exousiais huperechousais\). Abstract for concrete. See strkjv@Mark:2:10| for \exousia\. \Huperech“\ is an old verb to have or hold over, to be above or supreme, as in strkjv@1Peter:2:13|. {Except by God} (\ei mˆ hupo theou\). Songs:the best MSS. rather than \apo theou\ (from God). God is the author of order, not anarchy. {The powers that be} (\hai ousai\). "The existing authorities" (supply \exousiai\). Art ordained (\tetagmenai eisin\). Periphrastic perfect passive indicative of \tass“\, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.

rwp@Romans:13:6 @{Ye pay} (\teleite\). Present active indicative (not imperative) of \tele“\, to fulfil. {Tribute} (\phorous\). Old word from \pher“\, to bring, especially the annual tax on lands, etc. (Luke:20:22; strkjv@23:1|). Paying taxes recognizes authority over us. {Ministers of God's service} (\leitourgoi theou\). Late word for public servant (unused \leitos\ from Attic \le“s\, people, and \erg“\, to work). Often used of military servants, servants of the king, and temple servants (Hebrews:8:2|). Paul uses it also of himself as Christ's \leitourgos\ (Romans:15:16|) and of Epaphroditus as a minister to him (Phillipians:2:25|). See \theou diakonos\ in verse 4|. {Attending continually} (\proskarterountes\). Present active participle of the late verb \proskartere“\ (\pros\ and \kartere“\ from \kartos\ or \kratos\, strength) to persevere. See on ¯Acts:2:42; strkjv@8:13|.

rwp@Titus:1:10 @{Vain talkers} (\mataiologoi\). Late and rare compound, empty talkers, in Vett. Val. and here. See strkjv@1Timothy:1:6| for \mataiologia\. {Deceivers} (\phrenapatai\). Late and rare compound, in papyri, eccl. writers, here alone in N.T. "Mind-deceivers." See strkjv@Galatians:6:3| for \phrenapatƒin\. {Specially they of the circumcision} (\malista hoi ek tˆs peritomˆs\). Same phrase in strkjv@Acts:11:2; strkjv@Galatians:2:12; strkjv@Colossians:4:11|. Jews are mentioned in Crete in strkjv@Acts:2:11|. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism.

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